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THE 

SPIRIT RAPPINGS, 

MESMERISM, 

C L A I E V Y A N C E , 

VISIONS, REVELATIONS, STARTLING PHENOMENA, AND 

INFIDELITY 

OF THE 

RAPPING FRATERNITY, 

CALMLY CONSIDERED, AND 

EXPOSED. 

BY 

REV. JAMES PORTER, A. M., 

AUTHOR OF « COME-OUTISM t " "OPERATIVES' FRIEND," &c, &C. 



"For there are certain men crept in unawares, turning the grace of God 
into lasciviousness." — Bible. 

"The patriarchal God is a magnified and refined Moses." — The roug\- 
Jceepsie Seer and Clairvoyant. 

" Whom shall I bring up unto thee ? " — Witch of Endor. 



" The soul that turneth after such as have familiar spirits, and after 
wizards, I will cut him off from among the living." — Ood. 



BOSTON: ; ^y 

JAMES P . M A G E E , 

No. 5 COKNHILL, 

TO WHOM ALL ORDERS MAY BE SENT. 






Price, 12i Cents. 



PREFACE. 

Is submitting these few pages to the public eye, the author has been influenced by 
a deep sense of his responsibility as a watchman on the walls of Zion. Seeing the 
" sword coming," — in other words, observing multiplied evils growing out of recent 
experiments in Mesmerism, Rappings, &c, — he has been constrained to give what he 
deemed an appropriate warning. Should this little effort succeed, in any measure, to 
counterwork the most dangerous movements of the times, and settle the wavering 
faith of the public in fundamental principles, he will be more than compensated for 
his labor, and for any reproach he may have to endure as the result of it. God's 
word is true, notwithstanding the " profane and vain babblings" of jugglers, and the 
opposition of "science, falsely so called." Still it is being assaulted by infidels as never 
before, under new, humane, and even religious pretences ; and with a power to de- 
ceive that has seldom been displayed. But, "though hand join in hand, the wicked 
shall not be unpunished." — Prov. xi. 21. "For the foundation of God standeth sure, 
having this seal, The Lord knoweth them that are his." 

We have deemed it best to publish our thoughts in the cheapest form, that " all 
who run may read." We commend these pages to the candid consideration of all 
whom they concern, praying that they may be accompanied by the divine blessing 
and aid in averting the evils with which we are threatened. 

Bostox, Feb. 16, 1853. 



CONTENTS. 

CHAPTER I. The Divine Manifestations to Men, .... 5 
" IT. Objects and Results of Divine Manifestations, . Id 
" III. Diabolic Manifestations, ..... .1% 

" IV. Other Evil Agencies, . . 15 

" V. Mesmerism, ... 19 

" VI. Clairvoyance, particularly as developed in the 
Experience and Revealments of Andrew Jack- 
son Davis, 23 

" VK. Spiritual Knockings — their Incredibility, . . 29 
" VIII. The Knockings not attributable to Departed 

Spirits, 33 

" IX. The Phenomena connected with the Knockings, 

how disposed of . . ..*... 41 

" X. The Conclusion of the whole Matter, . . . 5C 



CHAPTER I. 

THE DIVINE MANIFESTATIONS TO MEN. 

God is manifest in his works ; but to what extent, is a question about 
which good men have widely differed. For the present, we have only 
to say, that the manifestation is not so distinct and copious as to super- 
sede other instructions of a more direct and specific character. Hence, 
according to the Scriptures, the Creator had no sooner made the first 
man, than he appeared to him, giving him definite directions for his 
conduct in the position he occupied, and the consequences of deviation 
therefrom. (Gen. ii. 16, 17.) He brought before him also the different 
animals he had created, that he might name them. All these things 
were undoubtedly effected by some mode of familiar communication 
that was perfectly intelligible. 

After the transgression, there was another manifestation, which, 
however, gave great alarm. (Gen. iii. 8.) But Adam was brought 
before his Maker, and conversed with him again, though under very 
different circumstances than at first. It was a painful interview, and 
issued in his ejectment from the garden. But God did not utterly 
withdraw himself from the race. He had respect to the offering of 
Abel, and testified to him of his gifts, witnessing " that he was right- 
eous." (Heb. xi. 4.) But he did not manifest himself to Cain in the 
same way, or to the same effect. Cain was, therefore, " wroth," on ac- 
count of which the Lord reproved him. Subsequently to the death of 
Abel, he had another manifestation, and received the sentence his crime 
demanded. 

Enoch walked with God at least three hundred years, and " had this 
testimony, that he pleased God." (Heb. xi. 5.) God appeared also to 
Noah, and informed him of the approaching flood, and of his will con- 
cerning the ark. Abraham had frequent manifestations. In one of 
them he was commanded to leave his country, in another he was 
promised a son : afterward he was required to offer that son in sacrifice ; 
but he was excused in time to spare his life. Similar manifestations 
were made to Sarah, Agar, Isaac, Jacob, and numerous other worthies 
of the patriarchal age, the records of which have come down to us well 
authenticated. 

Moses was particularly favored in this respect. " There appeared to 
him, in the wilderness of Mount Sinai, the angel of the Lord in a flame 
of Are in a bush ; and when Moses saw it he drew near, and the voice 
cf the Lord came unto him, saying, I am the God of thy fathers, the 
God of Abraham, and the God of Isaac, and the God of Jacob. Then 
Moses trembled, and durst not behold." (Acts vii. 30, 32.) It was here 
that he received his instructions concerning his brethren in Egyptian 
bondage, which he successfully carried out afterward. At another time 
numerous others were permitted to share the heavenly vision with him. 
" Then went up Moses and Aaron, Nadab and Abihu, and seventy 
of the elders of Israel ; and they saw the God of Israel." (Exod. xxiv. 
9, 10.) Then Moses went up into the mount at the divine command, 
and the glory of the Lord surrounded him. " And the Lord spake unto 
Moses," giving him directions about his worship, the ark of the cove- 
nant, tabernacle, &c. ( Exod. xxv. 1 .) He spake unto him " face to face, 

5 



SPIRIT RAPPINGS. 

M I man speaketh to his friend." He showed him M his glory " also, and 
such was the eiVect of it upon his eounteuancc, that the children of Is- 
rael were afraid to come nigh him. % 

.Joshua KM the captain of the Lord's host, and fell on his face to the 
earth, and worshipped him. (Josh. v. 14.) "The angel of the Lord" 
[Jehovah himself] appeared to the ehildren of Israel at .Pochim, and 
spake such words unto them, that they " lifted up their voice and wept." 
(Judges ii. 4.) And the effect was favorable, for "the people served the 
Lord all the days of Joshua, and all the days of the elders that out- 
lived Joshua, who had seen all the great works of the Lord, that he did 
for Israel." (Ver. 7.) 

Gideon was visited by this same divine personage, and directed in 
relation to delivering Israel out of the hand of the Midianites. (Judges 
vi. 12. fcc.) The conversation which occurred is full of interest. The 
Lord appeared to Samuel, too, and made communications to him of the 
highest importance both to himself and others. (1 Sam. iii. 7 ; ix. 17.) 
The manifestations of God to David were many. He appeared to his 
son Solomon in Gibcon, " in a dream by night, and said, What shall I 
give thee ! " But though in a dream, his divine character was not mis- 
taken, as the result fully proved. (1 Kings iii.) 

Micaiah " saw the Lord sitting upon his throne, and all the host of 
heaven standing by him, on his right hand and on his left." ( 1 Kings xxii. 
1 9. ) The correspondence between Elijah and his God was very intimate 
and striking. He spoke to God, and God answered him in rain, and in 
fire, and in the still small voice. (1 Kings xix. 9, &c.) The Lord man- 
ifested himself to Job out of the whirlwind, and that good man was con- 
strained to exclaim, " I have heard of thee by the hearing of the ear, 
but now mine eye seeth thee ; wherefore I abhor myself, and repent in 
dust and ashes." (Job xlii. 5, 6.) Says Isaiah, " I saw also the Lord sit- 
ting upon his throne, high and lifted up, and his train filled the temple." 
(Chap. vi. 1.) The object of this manifestation was to endow him for 
his prophetic mission. His future life furnishes us with a continued 
series of manifestations, the results of which appear in his prophecies. 

To Jeremiah " the Lord appeared, saying, I have loved thee with an 
everlasting love," &c. (Jer. xxxi. 3.) To Ezekiel he revealed himself 
variously. Daniel saw the Ancient of Days, and one like the Son of 
Man coming with the clouds of heaven." The three worthies in the 
fiery furnace no doubt saw their divine Associate more clearly than the 
king himself, who declared him to be " like the Son of God." 

Other prophets and good men, of whom the Old Testament Scrip- 
tures make honorable mention, had similar manifestations, and spake 
as they were moved by the Holy Ghost. 

Coming down to the Christian dispensation, we find numerous in- 
stances of the same kind. God manifested himself to Joseph by an 
angel, and instructed him in regard to the birth of Christ, declaring 
what Joseph could not have known then to be true, without a revela- 
tion. Simeon had it " revealed to him by the Holy Ghost, that he should 
not see death before he had seen the Lord's Christ." 

Not every one who looked upon the person of Christ enjoyed the 
divine presence ; but to many he was emphatically " God manifest in 
the flesh." Thus Nathaniel saw him, and exclaimed, " Rabbi, thou art 
the Son of God, thou art the King of Israel." St. John says that " he 
manifested forth his glory, and his disciples believed on him." Such was 
the power of his manifestation to that " woman which was a sinner," 
that " she kissed his feet, and washed them with her tears." Peter and 



THE DIVINE MANIFESTATIONS TO MEN. 7 

the two sons of Zebedee, before whom the Saviour was transfigured on 
Mount Tabor, " saw the King in his beauty." " His face did shine like 
the sun, and his raiment became white as the light ; a bright cloud over- 
shadowed him, and behold, a voice out of the cloud, saying, This is my 
beloved Son, in whom I am well pleased ; hear ye him." Mary saw 
Jesus at the sepulchre, and thought him to be the gardener; but when 
he addressed her by name, her eyes were opened, to see him alive from 
the dead. He also manifested himself to the two disciples who walked to 
Emmaus, and were sad, and to other groups, and even to Thomas, 
whose unbelief seemed to exclude him from so great a favor. 

Three thousand on the day of Pentecost " were pricked in their hearts ; " 
they were made to view divine things in a new light. God spoke 
to them by his word in a wonderful manner. When Stephen stood be- 
fore the council, u all saw his face as it had been the face of an angel." 
Looking up " steadfastly into heaven, he saw the glory of God, and 
Jesus standing at the right hand of God." " The Lord, even Jesus, 
appeared unto Saul while on his way to Damascus. And " suddenly 
there shone around about him a light from heaven above the brightness 
of the sun," so that he fell upon the earth, and heard a voice calling him 
by name. At Corinth, this same man had another manifestation. 
The Lord spake to him in a vision, and said, " Be not afraid, but speak, 
and hold not thy peace ; for I am with thee, and no man shall hurt 
thee." At another time he was " caught up into the third heaven, into 
paradise, and heard words which it is not possible for man to utter." 
Having been arrested for preaching the gospel, he says, the night fol- 
lowing, the Lord stood by him, and said, " Be of good cheer, Paul ; for 
as thou hast testified of me in Jerusalem, so must thou bear witness of 
me at Rome." On his way to Rome, while wrecked at sea, he had 
another manifestation, which he describes in these words : " There 
stood by me this night the angel of God, whose I am, and whom I 
serve, saying, Fear not, Paul ; thou must be brought before Ca3sar ; and 
lo, God hath given thee all them that sail with thee." 

Similar manifestations were made to others. The Lord appeared to 
Ananias, and calling him by name, directed him to go into the street 
called Straight, and inquire at the house of one Judas for Saul of Tar- 
sus, &c. (Acts ix. 10, &c.) Cornelius saw in a vision, about the ninth 
hour of the day, " an angel of God coming in to him, and saying unto 
him, Cornelius." And when he looked on him, he was afraid, and said. 
What is it, Lord'? And he said unto him, Thy prayers and thine aims 
are come up for a memorial before God," &c. (Acts x. 3, 4.) To secure 
the object of this manifestation, the Lord appeared also to Peter, and 
prepared him to respond to the call he was about to receive to preach 
to the Gentiles. ( Ver. 9, &c.) The Lord appeared to this apostle again 
while in prison, loosed and led him out. 

The manifestations to St. John were frequent and- impressive. "I 
was in the Spirit on the Lord's day," says that apostle, " and heard 
behind me a great voice, as of a trumpet, saying, I am Alpha and 
Omega, the first and the last. And I turned to see the voice that spake 
to me, and I saw one like unto the Son of Man," &c. (Rev. i. 10, &c.) 

To these instances of divine manifestation might be added many 
more of equal interest ; but these are sufficient. They indicate the 
manner in which God communicated with men under the patriarchal, 
Jewish, and the early part of the Christian dispensations. 

Whether any further manifestation from God be necessary, is a ques- 
tion concerning which different opinions are entertained. Some assume 



8 SriRIT RAPPINGS. 

that the appearances to the fathers, the patriarchs, prophets, and apos- 
tles, so fully revealed, and demonstrated the will of God, that we only 
need (o read the Bible to obtain all the light and inspiration requisite. 
They therefore place almost entire dependence upon the Bible for in- 
struction and sueeess in doing good. They deeply sympathize with 
the prayer of the Saviour, " Sanctify them through thy truth" and 
teach, that if we continue in his word, "the truth will make us free." 
fJohn viii. IV2 ; xvii. 17.) 

Another elass oeeupy the opposite extreme. They admit the Scrip- 
tures to have been valuable in their day, and even now are worthy to 
be read as historic records, and for the many excellent principles they 
inculcate. But they do not receive them as an infallible and ample 
standard of truth. They regard thc«rcvelations of science, or it may be, 
of magic, or mesmeric clairvoyance, so called, as more full, and of high- 
er authority. Hence they do not hesitate flatly to contradict the Bible 
whenever its utterances interfere with their assumptions, and to pre- 
dict a kind and degree of progress that will throw all present attain- 
ments in religious knowledge entirely in the shade. We see them, there- 
fore, agog for light, now gazing into the depths of the earth, or perhaps 
into the blue dome of heaven ; and now, though less scientifically, we 
think, staring into the eyes of some favorite medium, or watching the 
antics of imaginary spirits under the enchanted table. They are "free- 
thinkers" indeed. They will have liberty. Said one. " I won't be tied 
down to the Scriptures or any thing else. I mean to seek truth wher- 
ever I can find it. I don't care where it comes from. If it comes from 
a child or from the devil, if it is truth, I will receive it, and call it 
God's truth." 

Now, if we mistake not, the real truth lies somewhere between these 
two extremes. The canon of Scripture is indeed full, as it was not at 
the coming of Christ. The Mosaic economy contemplated a brighter 
day, and a more glorious demonstration of the love and power of God. ' 
The prophets foresaw it, and described many of its events with strik- 
ing particularity. But Christ and his apostles employed a different lan- 
guage. The next grand event to which they looked was the final coming 
of the Son of Man to judge the quick and the dead. And what more 
was desirable ? God had revealed himself by many signs and won- 
ders, Christ had died and made an atonement for the sins of the 
whole world, the plan of salvation had been clearly explained, minis- 
ters of righteousness provided, the Holy Ghost given, and the invitation 
had gone forth summoning all to come and partake of the waters of 
life freely. The amplitude of these arrangements will be seen when 
we consider the agency of the Spirit. This is indicated by the words 
of Christ to his sorrowing disciples. " It is expedient," said he, " that 
I go away ; for if I go not away, the Comforter will not come ; but if I 
depart, I will send him unto you. And when he is come, he will re- 
prove the world of sin, and of righteousnes, and of judgment ; of sin 
because they believe not on me," &c. (John xvi. 7, 8.) The Spirit, 
then, convinces of sin, of the necessity of being righteous, and of 
the certainty of a judgment to come. This prompts wicked men to 
regard the instructions of the word, and work out their own salvation 
with fear and trembling. In this way God really appears to them, and 
influences their minds so as to attract attention, and impress them with 
their duty, and they often have no more doubt that it is he who speaks, 
than they have of their existence. This generally arises in connection 
with the word, either read or preached ; but sometimes it has no appar- 



THE DIVINE MANIFESTATIONS TO MEN. 9 

ent connection with any outward menns whatever. God speaks by his 
Spirit directly to the heart ; but without the Spirit the word is ineffec- 
tive, as are all other means that man can employ. 

The Spirit is also a " Comforter." Said Jesus to his disciples, " If 
ye love me, keep my commandments ; and I will pray to the Father, 
and he shall give you another Comforter, that he may abide with you 
forever, even the Spirit of truth, whom the world cannot receive, be- 
cause it seeth him not, neither knoweth him : but ye know him ; for he 
dwelleth with you, and shall be in you." Defining still more particularly 
-whom he regarded as his, and their privileges, he added, u He that hath 
my commandments, and keepeth them, he it is that loveth me : and he 
that loveth me shall be loved of my Father, and I will love him, and 
will manifest myself unto him." " Lord," said Judas, " not Iscariot, how 
is it that thou wilt manifest thyself unto us, and not unto the world 1 
Jesus answered, and said unto him. If a man love me, he will keep my 
words 5 and my Father will love him, and we will come unto him, 
and make our abode with him. These things have I spoken unto 
you, being yet present with you ; but the Comforter, which is the Holy 
Ghost, whom the Father will send in my name, he shall teach you all 
things, and bring all things to remembrance, whatsoever I have said unto 
you." (John xiv. 15-26.) 

Hence the Christian has correspondence with God through the Spirit. 
God takes up u his abode with him," " manifests " himself to his 
heart, " helps his infirmities," witnesses to him that he -is a Christian, a 
new creature in Christ Jesus, receives his prayers and homage, and 
comforts him. Says the apostle to the Bomans, " Ye have not re- 
ceived the spirit of bondage, again to fear, but ye have received the 
spirit of adoption, whereby we cry, Abba, Father. The Spirit itself 
beareth ivitness with our spirit that we are the children of God." The 
same apostle says, " Eye hath not seen, nor ear heard, neither hath it 
entered into the heart of man, the things which God hath prepared for 
them that love him. But God hath revealed them unto us by his 
Spirit." 

The means provided for obtaining these and other manifestations 
and assistance, beyond what is communicated independently of human 
exertion, are suggested in such scriptures as the following : " If 
any of you lack wisdom, let him ask of God, that giveth to all men liber- 
ally, and upbraideth not 5 and it shall be given him." He must not 
ask witches, nor spirits, but " God." He is " more willing to give the 
Spirit of wisdom, power, and grace to them that ask him, than earthly 
parents are to give good gifts to their children." And he urges us to come 
" boldly to the throne of grace, that we may find grace to help in every 
time of need." This is our proper course, then, " in every time of 
need." We should go nowhere else for supernatural aid. God is equal 
to all our necessities, and we need no other help. To resort to spirits, 
therefore, if it were practicable, would be an insult offered to his ma- 
jesty, no less than to his wisdom and power. Saul attempted this ; 
but God taught him that it was not competent for the dead to bless 
whom he had cursed. 

To encourage us to call upon God, and to keep ourselves from idols 
and diviners, it is written, " If we ask any thing according to his will, 
he heareth us;" and "we know that we have the petitions we desired of 
him." Hence it is also commanded, " Is any among you afflicted, let 
him pray," — not to images or spirits. u Is any sick, let the elders of the 
church pray over him." Accordingly, when Paul would heal the 



10 SPIRIT RAPPINGS, 

father o( PobliaS, M he prayed." Thus the Scriptures provide for all 
our necessities. What we do not receive in the ordinary course of 
things, we may obtain by prayer, if it be necessary to our interest. 

But may we not be deceived, and suppose we have the Spirit when 
we have not ? Certainly; but the remedy is at hand. God's revela- 
tions are consistent with each other; they beautifully harmonize. 
Whether the minutes or fire thousand years old, they agree in spirit, 
object, and utterance. By bringing our experience to the Bible, which 
has been established as the word of God, we can soon learn whether it 
be from above or beneath. If it be not in accordance with that book, 
we know it is spurious, and not to be trusted. Thus we are to " try 
the spirits, whether they be of God." 



CHAPTER II. 

OBJECTS AND RESULTS OF DIVINE MANIFESTATIONS. 

In contemplating any phenomena which we attribute to an intelligent 
agent, it is natural to inquire after their object, and to consider their 
tendency and results. Such an inquiry, in the present case, is of the 
highest importance. If no suitable reasons for the manifestations 
enumerated can be discovered, or the tendency and legitimate results 
of them are injurious, or unworthy of the Being to whom they are 
attributed, our confidence in them will become essentially impaired. 
Not that the Creator always reveals the objects of his action, or that we 
are always capable of judging of such objects. when revealed. This/ 
is not assumed ; but when the object of any phenomena ascribed to him 
is manifest, and is clearly worthy of his acknowledged character as the 
God and Governor of men, we find it easier to concur in such a refer- 
ence of them than under other circumstances. Besides, such is our 
confidence in the purity and goodness of God, we could not be induced 
to attribute any phenomena to him of obvious evil tendency. He is 
too wise to act without good cause, and too benevolent to act in a 
way to injure his creatures. 

Let us inquire, then, What are the facts in the case under considera 
tion 2 What was contemplated by the manifestations to which we have 
adverted 1 And what are their tendency and results ? In answering 
these interrogatories, we remark, — 

1. That the design of them was evidently of no trivial character. 
Magicians, jugglers, and other human wonder-workers, aim to astonish, 
amuse, make gain, and overthrow the truth. But we see nothing of this 
here : all is serious, open, practical, devout. 

2. The object in every case is important. God appeared to Adam, at 
the time of his creation, to acquaint him with his Maker, and instruct 
him in relation to his duty, and the consequences of neglecting it. 
Though innocent, he was by no means omniscient ; he needed instruction. 
And this was promptly furnished in a way suited to his capacity, so 
that he seems to have understood it perfectly. The divine appearance 
to him, after his fall, was for his arrest and banishment from the garden 
and the tree of life. It was made necessary by transgression. God ap- 
peared to Noah to reveal his purpose as to the flood, and to provide for 



OBJECTS AND RESULTS OF DIVINE MANIFESTATIONS. 11 

preserving him and his family, with the specimen of the different birds 
and beasts, from the general ruin which was at hand. His appearances 
to Abraham were interesting both to him and the people he repre- 
sented, and, indeed, to all mankind. They have a connection and 
bearing,. which we can but admire, if we examine their history in regard 
to the grand scheme of human redemption. 

The objects of the numerous manifestations made to Moses were 
always tangible and important. Israel was in cruel bondage, and 
must be delivered by human instrumentality. Who so proper to be 
selected as Moses — an Israelite by birth and by sympathy, and yet the 
reputed son of the king's daughter ? But the undertaking was sur- 
rounded with infinite difficulties. No mortal would dare to assume it 
without divine counsel and assistance. Hence God appeared to Moses, 
and proposed to send him to Pharaoh, promising to be with him. But 
Moses apprehended difficulty ; he foresaw that the people would not 
believe that God had appeared to him. Therefore the miracle of 
the rod being converted into a serpent, and then again back to a rod, 
in his hand. This was done to convince him of his call to the work, 
and insure the success of the enterprise. There is no unnecessary 
display, no voice, no act, nothing wonderful, to excite astonishment, 
gratify curiosity, or glorify Moses. Every remarkable circumstance 
takes place just at the time it is needed to carry out the plan adopted 
for the deliverance of the people. And each is so different from the 
others as to convince all that the resources of the Grand Mover in 
the drama are infinite. The appearances in connection with giving the 
law were not less necessary. If God would give law to his people, he 
must do it in a way to convince them that it was he who had spoken to 
them, and not another. He allowed them, therefore, to witness some- 
thing of the phenomena accompanying the interview which he held 
with Moses in the mount. 

The gracious appearances to Joshua, Gideon, Samuel, Job, and indeed 
to all the prophets and apostles, are characterized by similar importance 
Their object in every case seems to be worthy of God himself. And we 
have called particular attention to this circumstance because of its influ- 
ence upon our confidence, and because of the contrast, in this respect, 
between divine appearances and those which are false and deceptive. 

For the same reasons, we deem it necessary to make special reference 
to the moral influence and tendency of these manifestations. Did they 
prompt to virtue or to vice — 'to sin or to holiness? We regard this 
as one of the best tests, whether of men or things — " By their fruits ye 
shall know them." A manifestation which lulls conscience, neutralizes 
the fear of God, and other stimulants to piety, restrains prayer, dissuades 
from the means of grace, is evidently from an unworthy source. But 
the manifestations under consideration exerted a very different influ- 
ence. They prompted to all those inward graces and outward habits 
which God enjoins, and which the duty and interests of men require 
them to observe. Whdh Nebuchadnezzar, saw the form of the fourth in 
the fiery furnace, he was convinced that there was no God like the God 
of Shadrach, Meshech, and Abeclnego, and forbade that anyone should 
speak " amiss of him." And how often did the manifestations of God 
to his prophets reform the Jewish nation! The tendency of these 
gracious visitations is still in the same direction. We can hardly read 
of them without thinking more of our Maker, and being excited to 
obey him. 

It is to these phenomena that we are indebted, in a great measure, for 



12 spirit MABFlNtifc 

the l.nr and the tcstimont/. Had not God appeared to Moses, where 
-would have been the Pentateuch? Had the prophets seen no visions, 
whm would have been the propheeies | Had the apostles enjoyed no 
divine eoiuinunieations, where would have been the Gospels and 
the Kpistles I The influenee of these appearances to them lias in some 
sort been transmitted to us. We learn the tendency of them, therefore, 
by what we feel in reading the Holy Seriptures, and by marking their 
results upon others. As these manifestations were diversified in their 
influence, on the one hand comforting and encouraging the good, and 
00 the other striking terror to the heart of sin, as in the ease oi' Cain, 
so it is with the revelations which w r e have in the Bible. The obedient 
love them, and are stimulated to continuance in well doing, while 
transgressors are admonished and urged to repentance on pain of the 
most serious consequences. 

We beg the reader's special attention to this feature of the subject, as 
we shall have occasion to advert to it again, when we come to examine 
certain modern phenomena which are being urged upon our attention. 



CHAPTER III. 

DIABOLIC MANIFESTATIONS. 

I 

Following the Mosaic history, and the other authorities from which 
we have derived material for the preceding chapters, we are led to con- 
template another class of manifestations from a different quarter. It is 
equally important to our object to examine these also, that we may see 
wherein they agree with the others, and wherein they differ. We shall, 
therefore, refer to some of the more prominent of the cases recorded in 
Scripture, and invite attention to their distinguishing characteristics. 

Perhaps some may think that we should first prove the existence of 
the devil, before we attempt to discourse about his manifestations ; but 
we judge otherwise. Revelation as clearly recognizes his existence as 
it does the existence of God ; and there are various phenomena coming 
under our observation from day to day which clearly indicate, not only 
his existence, but a considerable degree of intelligence and power. If 
any are so blind to the teachings of the Bible as to need any further ar- 
gument on this subject, while we pity them, we must pass them by for 
the present. We only write for those who receive the Bible as the word 
of God, in its simplest and most obvious meaning. Atheists, (if such 
beings exist,) Deists, Parkerites, Come-outers, Rappers, Universalists, 
and other infidels, who believe the Bible just so far as it suits their 
taste, would not certainly believe in the personality of the devil from 
any thing we could say.* If they believe not Moses and the prophets, 

* Should any think us uncharitable in this allusion to Mr. Parker, we ask their at- 
tention to the following extracts from his recent publications. If they can refer us to 
a more consummate infidel of the deistical stamp, we shall be obliged to them if they 
will do so. 

" I do not believe there was a miracle, or ever will be : every where I find law — 
the constant mode of operation of the infinite God. I do not believe in the miraculous 
inspiration of the Old Testament or the New Testament. I do not believe that the Old 
Testament was God's first word, or the New Testament his last. The Scriptures are 
no finality to me. Inspiration is a perpetual fact. Prophets and apostles did not 
monopolize the Father ; lie Inspires men to-day as much as heretofore. 



DIABOLIC MANIFESTATIONS. 13 

and especially if they believe not Christ, neither would they be per- 
suaded though one arose from the dead. And as to others, they 
already believe. We shall, therefore, take his existence for granted, as 
the Scriptures do, and trace the manifestations therein detailed. 

And in regard to these, it is proper to observe, that they are restricted 
to no specific modes or forms. His satanic majesty has imitated the 
Deity in this respect ; he has operated through different mediums, and 
appeared in different forms. His first appearance to the human family 
was in the form of a serpent. God had given his commands, and our 
first parents were governing themselves accordingly, when he appeared 
among them as an inquirer. 'This attitude was a suggestion of his 
subtlety. Much depends upon the manner of introducing a subject 
" Hath God said," he inquired, " ye shall not eat of every tree of 
the garden ? " Being informed by the woman that there was an 
exception, that they must not eat of a certain tree, nor even touch it, 
on pain of death, he boldly contradicted the divine decree, by saying, 
" Ye shall not surely die." This was followed by a train of statements, 
implicating the integrity of the Lawgiver, and the intelligence of his 
subjects. It was also affirmed that great advantage would result from 
disobedience. Hence, " when the woman saw that the [forbidden] tree 
was good for food, and that it was pleasant to the eyes, and a tree to be 
desired to make one wise, she took of the fruit thereof, and did eat, and 
gave also to her husband, and he did eat." The result taught him that 
it is wise to obey God, whoever may call us foolish or fanatical. 

This same deceiver appeared to David, and " persuaded him to num- 
ber Israel," which displeased the Lord very greatly, and resulted in 
heavy judgments. (1 Chron. xxi. 1, 14.) He appeared among the sons 
of God, too, in the days of Job, when they " came to present them- 
selves before the Lord." (Job i. 6.) It was at that time that he said 
he had come from " going to and fro in the earth, and from walking up 
and down in it." It was then, too, that he commenced his engagement 
with Job, which resulted in the multiplied afflictions, for the patient 
endurance of which that good man has since been distinguished. 
From this we learn that his agency extends to the body as well as the 
mind, and even to the elements, which he may employ to the destruc- 
tion of both property and life. Hence he is called " the prince of the 
power of the air." (Eph. ii. 2.) We learn also that he sometimes 
appears quite religious, for "when the sons of God came to present 
themselves before the Lord, he came also to present himself before the 
Lord." (Job ii. 1.) But it is manifest from the same source that his 
power is limited. Whatever feats he may achieve, there is a point at 
which his inferiority will appear, to the glory of God. 

His appearances to the Saviour were numerous. At one time he took 
him up into a high mountain — at another, upon a pinnacle of the 
temple. The devils which possessed the men coming out of the tombs 

" I do not believe the miraculous origin of the Hebrew church, or the Buddhist 
church, or the Christian church ; nor the miraculous character of Jesus. I take not 
the Bible for my master, nor yet the church ; nor even Jesus of Nazareth for my 
master. I feel not at all bound to believe what the church says is true, nor what any 
writer in the Old or New Testament declares true ; and I am ready to believe that 
Jesus taught, as I think, eternal torment, the existence of a devil, and that he him- 
self should, ere long, come back in the clouds of heaven. I do not accept these things 
on his authority. 

" He is my best historic ideal of human greatness ; not without errors, not without 
the stain of his times, and, I presume, of course not without sins ; for men without 
«ins exist in the dreams of girls, not in real fact : you never saw such a one, nor I, 
and we never shall." 



1 { SPIRIT RAPPIN08- 

remonstrated with him to let them alone, and not torment them before 
the time. They Bpoke by the men themselves, thus controlling their lips 
and tongues to say /<•//(// tAey would, as a mesmerieer controls his victims. 
Devils appeared to others, and afflicted and took possession of them. 
One was so possessed, as to be both "blind" and "dumb." Another 
^^ as so 96X98?, that lie ,l ofttimes fell into the fire, and into^thc water." 
It was the devil that entered into Judas, and prompted him to betray his 
Master. One woman was bound by him " eighteen years " Whether it 
was done by mesmeric influence, or otherwise, is not stated. St. Peter 
says, that " Satan filled the hearts of Ananias and Sapphira to lie 
to the Holy Ghost." (Acts v. 3.) All these things imply the presence 
and influence of a personal) intelligent, powerful, and malicious being. 

There are other references to him which indicate how much he has to 
do with the world, and especially with wicked men. The Saviour said 
to his enemies, " Ye are of your father the devil, and the lusts of your 
father ye will do. He was a murderer from the beginning, and abode 
not in the truth, because there is no truth in him. When he speakcth a 
lie, he speakcth of his own 5 for he is a liar, and the father of it." 
( John viii. 44.) When one "heareth the word, then the wicked one 
cometh and catcheth away that which was sown in his heart." (Matt, 
xiii. 19.) St. Luke says, " The devil taketh away the word out of their 
hearts, lest they should believe and be saved." (Chap. viii. 12.) He is 
the "spirit that worketh in the children of disobedience." (Eph. ii. 3.) 
He is the "tempter" the "deceiver" the " enemy of all righteousness." 
He enables the man of sin to come " with all power, and signs, and lying 
wonders, and with all deceivableness of unrighteousness in them that 
perish." He leads sinners captive at his will. Even those who try to 
resist him, he often pvercomes by his devices. He transforms himself 
into an " angel of light," and goes about seeking whom he may devour. 
(1 Pet. v. 8, 9.) Indeed, the Scriptures represent him as the instigator 
and. promoter of all moral, and much of the physical evil, there is in the 
world, or ever has been. " He that committeth sin is of the devil" 
(1 John iii. 8.) "In this the children of God are manifest, and the 
children of the devil; whoso doeth not righteousness is not of God." 
(Ver. 10.) He is God's grand enemy, resisting him and his work in 
all possible ways, and through all possible " mediums," and we may 
recognize him wherever we find the children of disobedience. 

What renders him the more dangerous is, that he moves under false 
appearances. His open attacks are less frequent, and least successful. 
It is when he appears an angel of light, or the patron of some useful 
measure, art, or science, that he effects the greatest mischief. In his ap- 
proach to Eve, he assumed to be very wise ; he probably accused her of 
ignorance and superstition, of being under religious delusion, &c., and 
boasted of the advantage of knowledge, such as he enjoyed. He assured 
her that if she would break away from her cruel bondage, and "follow 
nature," eating that desirable and pleasant, though forbidden fruit, she 
should be as God — be a "philosopher," possibly. He promised Christ 
" all the kingdoms of the world," if he would worship him : and at- 
tempted to carry his point by pressing the Scriptures into his service. 
He darkens the understanding and blinds the minds of men, and induces 
them to believe that they are peculiarly enlightened. Thus he deceived 
Saul of Tarsus, and thus he doubtless deceives many now, who will 
have to become fools, according to their present views, before they will 
really become wise. 

And yet people often have no idea that any such being as the devil is 



OTHER EVIL AGENCIES. 15 

near them. They even deny his existence, and put good for evil and 
evil for good. Being " vain in their imaginations," their " foolish 
heart " is darkened, and they become fools, and change the glory of the 
incorruptible God into electricity or animal magnetism, or some other 
pantheistic divinity, and " serve and worship the creature more than the 
Creator." (Rom. i. 21, 22, 25.) Thus he helps sinners in their work of 
sin and death, urging them to " believe a lie," or do some fatal deed, 
that " they may be damned." Hence " the Son of God was manifested 
that he might destroy the works of the devil." (1 John iii. 8.) "And 
he sent St. Paul to turn men from darkness to light, and from the power 
of Satan unto God." (Acts xxvi. 17, 18.) How he does all these things, 
we cannot say. We presume, however, it is not by creating any new 
principle. His miracles and wonders are probably, in some cases, the 
result of laws he understands and we do not. But if we did know 
them, the work would not be less chargeable to him. Some think, if 
they can account for evils scientifically, it is not reasonable to attribute 
them to the devil. But it must be remembered the devil is obliged to 
work by means, and may work scientifically as well as any other way. 
He wished to have Christ betrayed, and succeeded ; but he did it by 
such means that none but God could see the part he acted. The 
Sadducees supposed the project originated with Judas, but God saw 
otherwise. So our modern Sadducees may suppose that their wonders 
are scientific, or philosophic, and this may be true ; still they may be of 
satanic suggestion and growth. Let us not forget that the devil seldom 
appears in his works — that success requires concealment — and that he 
sometimes hides himself behind men, even good men, and at other times 
takes advantage of things, which are acknowledged to be good and right 
in themselves. But however God-like the power, and harmless the 
means, by which his work is executed, the tendency and influence will 
soon betray its proper origin and designs. 

There are numerous other allusions in the Scriptures, setting forth 
the agency of this being; but these must suffice. How to distinguish 
satanic suggestions from those which come from a better source, is an 
important lesson to learn. Few can say with the apostle to the Gen- 
tiles, " We are not ignorant of his devices." But when the suggestion, 
or influence, or doctrine, lessens our reverence for God and good people, 
and alienates us from religious interests, as set forth in the Scripture s. 
we need not doubt for a moment that the devil is in it, and that it will 
result in evil, and not good, if not resisted. -Mark this I 



CHAPTER IV. 

OTHER EVIL AGENCIES. 

As every light has its shadow, and every truth its falsehood, so every 
benevolent measure of the Creator seems to have been confronted and 
opposed in some way, and by some evil agency, with the view of frus- 
trating the result contemplated. We have intimated that the general 
object of the divine manifestations has been to instruct, govern, and 
guide men in such a manner as to promote their best interests. It was 
necessary, therefore, for the Creator to present himself so as to com- 



16 sriKIT KAPriNGS. 

mand confidence, that his word might be authoritative. This he has 
done in three ways: 1. By making such a display of power as was 
practicable to no other being; 2. By evincing a degree of intelligence 
beyond the reach of the human mind. And, 8. By a manifestation of 
Bit worthy of himself, ami to bo found nowhere else. The first 
lie effected by working miracles; the second, by predicting** events that 
could not have been foreseen by any other than himself; and the third 
by providing for the salvation of Offending man. Hence the opposcrs 
01 his designs, who have not thought it expedient to deny the facts 
as-timed , have attempted to counteract their influence by opposing 
miracle to miracle, knowledge to knowledge, and goodness to goodness. 
And they have so far succeeded, at times, as to deceive many, and bring 
religion into distrust. They have foretold coming events, and worked 
wonders, which observers could not reasonably deny, or satisfactorily 
explain on natural principles. This is conceded by Moses, where he 
says, M If there arise among you a prophet, or a dreamer of dreams, 
and giveth thee a sign or a wonder, and the sign or wonder come to 
pass whereof he spake unto thee, Let us go after other gods, which 
thou hast not known, and let us serve them ; thou shalt not hearken 
unto the words of that prophet or that dreamer of dreams, for the 
Lord your God proveth you, to know whether ye love the Lord your 
God with all your heart, and with all your soul." (Deut. xiii. 1,3.) Tho 
Saviour also predicted the coming of false prophets, who should 
" show great signs and wonders." (Matt. xxiv. 24.) And he assures us 
that many rejected sinners will say in the day of judgment, " Have we 
not prophesied in thy name, and in thy name have cast out devils, and 
in thy name done many wonderful works ? " 

This mode of resisting the truth is very ancient. When Aaron 
cast down his rod before Pharaoh, to prove that the Lord had sent him, 
and it became a serpent, Pharaoh immediately called the wise men, or 
philosophers, the sorcerers and magicians, and they cast down their rods, 
which also became serpents. They were equally successful in turning 
the rivers and ponds into blood, and in bringing up frogs over the land. 
How they did these things we know not, nor are we disposed to deny 
them, or resolve them into mere sleight of hand. We shall glance at 
other facts, which show that God sometimes permits men and devils to 
exceed their ordinary powers, in a way to try the faith of his people. 
But always, as in this case, he will " make his power known " sooner 
or later, and take the victory to himself. If he suffers a temporary 
loss, it is only to make the defeat of his enemies the more complete. 
Hence he allowed the magicians to convert their rods into serpents, 
that the rod of Moses might swallow them up ; and to achieve other 
wonders, that he might demonstrate that the greatest wisdom and 
power of man fall short of infinite ; and that their brightest hopes 
are born but to perish. 

The Scripture history of magic, witchcraft, sorcery, divination, an.d 
the like, places this subject in its true light. It proves not only that the 
people referred to believed that such beings as magicians, and witches, 
and sorcerers existed, and possessed great power and intelligence, but 
that they did really exist, and wrought many of the wonders attributed 
to them. Joseph said to his brethren, when his cup was found in the 
sack of Benjamin, " Wot ye not that such a man as I can certainly 
divine ? " Nebuchadnezzar, having dreamed troublesome dreams, 
called'' the magicians, and the astrologers, and the sorcerers " to ex- 
plain them. (Dan. ii. 2.) Balaam sought enchantments, and forsook God. 



OTHER EVIL AGENCIES. 17 

The Israelites, in their backslidings, " used divination and encnantments," 
and thus sold themselves to do evil, and provoked the Lord to remove 
them out of his sight. (2 Kings xvii. 17.) Among the crimes charged 
upon Manasseh, these are prominent : viz., " that he made his son to 
pass through the fire, and used enchantments, and dealt with familiar 
spirits and wizards." (2 Kings xxi. 6.) St. Paul groups "witchcraft" 
with idolatry, " hatred, murders, drunkenness," &c., and characterizes it 
as a work of the flesh. (Gal. v. 20.) "The elders of Moab, and the 
elders of Midian, departed with the rewards of divination in their 
hands. (Num. xxii. 7.) Ezekiel says that "the King of Babylon stood 
at the parting of the way to use divination ; he consulted with images, 
lie looked in the liver, and God removed his diadem, and took off his 
crown. (Ezek. xxi. 21.) When the ark troubled the Philistines, "they 
called for the priests and the diviners" to direct them what to do 
with it. Saul, bemg in trouble, " said unto his servants, Seek me a 
woman that hath a familiar spirit, that I may go to her and inquire of 
her. And Saul disguised himself, and ]Jut on other raiment, and he 
went, and two men with him, and they canie to the woman by night ; 
and he said, I pray thee, divine unto me by the familiar spirit, and 
bring me up whom I shall name unto thee. Then said the woman, Wltom 
shall I bring up unto thee ? And he said, Bring me up Samuel. And 
when the woman saw Samuel, she cried with a loud voice ; and the 
woman spake to Saul, saying, Why hast thou deceived me ? for thou 
art Saul. And the king said unto her, Be not afraid ; for what sawest 
thou ? And the woman said unto Saul, I saw gods ascending out of 
the earth. And he said unto her, What form is he of ? And she said, 
An old man cometh up, and he is covered with a mantle. And Saul 
perceived that it was Samuel, and he stooped with his face to the 
ground, and bowed himself. And Samuel said to Saul, Why hast 
thou disquieted me to bring me up ? And Saul answered, I am sore 
distressed ; for the Philistines make war against me, and God is 
departed from me, and answereth me no more, neither by prophets nor 
by dreams ; therefore I have called thee, that thou mayest make known 
unto me what I shall do. Then said Samuel, Wherefore then dost 
thou ask of me, seeing the Lord is departed from thee, and is become 
thine enemy % The Lord hath rent the kingdom out of thine hand, 
and given it to thy neighbor, even to David. Moreover, the Lord will 
also deliver Israel, with thee, into the hand of the Philistines, and to- 
morrow shalt thou and thy sons be with me." (1 Sam. xxviii. 7-19.) 

A more striking case could not be desired. In obedience to God, 
Saul had proscribed witchcraft, but was induced nevertheless to invoke 
its aid. Hence he inquired for " a woman that hath a familiar spirit." 
"A woman I " Mark that. Such a one was soon found, but with all 
her power, she had the fear of the king before her eyes. This seems 
remarkable. Being quieted on this point, she stands forth in her true 
character. " Whom shall I bring up to thee ? " Here we see her 
pretensions. She claimed to hold converse with the dead, and to be 
capable of calling up whom she would. Samuel was wanted. Now 
for the experiment. She looks, and cries aloud. What is the matter ? 
" Thou art Saul ! " Wonderful discovery ! But " be not afraid ; what 
sawest thou ? " Some spirit must have appeared to thee. ! "I saw 
gods ascending out of the earth." "What form was he of?" "An 
old man coming up, and covered with a mantle. And Saul perceived 
that it was Samuel, and stooped with his face to the ground, and 
bowed himself." Becoming a little recovered from bis surprise and 



18 SPIEIT RAPPINCS. 

reverence, he wu put in communication with the prophet, through 
the witch as a medium, ami learned that his destiny was fixed, and that 
his end was near, all of which turned out to l>o true. 

But the a po logy of Saul tor disturbing Samuel is remarkably sug- 
gestive. " why nasi thou disquieted me?" said Samuel. And Saul 
answered, " I am sore distressed, and God is departed from me, and 
answereth me no more, neither by prophets, nor by dreams; therefore 

I have called thee/' As if he had said, I know that I should have 
consulted God, and not the witch; but since he has forsaken me, I 
have been compelled to this course. But Samuel was not satisfied. 
Nor but that, if men are ever justified in such a measure, they aro 
under these circumstances. Certainly no better reason can be given 
for invoking the aid of the devil, than that God has abandoned us. 
But Samuel knew that, even in this case, it was wrong; for whom God 
has cursed, neither the devil, nor spirits, good or bad, can bless ; so 
that, according to Samuel, the consultation of "familiar spirits" is 
never justifiable, not even in ihe greatest extremity. 

This is not all. By turning to the Scriptures again, we shall find 
much more to the same effect. The command of God to Israel was, 

II Thou shalt not suffer a witch to live." (Exod. xxii. 18.) " There shall 
not be found among you any that maketh his son or his daughter to 
pass through the fire, or that useth divination, or an observer of times, 
or an enchanter, or a witch, or a charmer, or a consulter of familiar spirits, 
or a wizard, or a necromancer. For all that do these things are an 
abomination unto the Lord, and because of these abominations 
the Lord thy God doth drive them out from before thee." (Deut. xviii. 
10, 12.) " Regard not them that have familiar spirits, neither seek after 
wizards to be defiled by them ; I am the 'Lord your God." (Lev. xix. 31.) 
11 The soul that turneth after such as have familiar spirits, and after 
wizards, to go a-whoring after them, I will even set my face against that 
soul, and will cut him off." (Lev. xx. 6.) God regards such as seek 
in this way to know the secrets of eternity, as idolaters and enemies. 
We are to learn of Him. Hence says Isaiah, " When they shall say 
unto you, Seek unto them that have familiar spirits, and unto wizards 
that peep and that mutter ; should not a people seek unto their 
God?" (Is. viii. 19.) " Thy wisdom and thy knowledge, it hath per- 
verted thee. Stand now with thine enchantments, and with the multitude 
of thy sorceries, if so be thou shalt be able to profit. Let the astrolo- 
gers, the star-gazers, the monthly prognosticators stand up and save 
thee." (Is. xlvii. 10, 12, 13.) 

The wickedness of resorting to familiar spirits, soothsayers, &c., in 
the sight of God, is manifest from almost every book in the Bible. It 
cost Saul his kingdom and his life. (1 Chron. x. 13.) It made a cap- 
tive of Manasseh. (2 Chron. xxxiii. 11.) It ruined Egypt, and over- 
threw Israel, and brought Babylon to the dust. The Kevelator con- 
signs sorcerers "to the lake that burneth with fire and brimstone." 
(Chap. xxi. 8.) Speaking of the New Jerusalem he says, " Without are 
dogs, and sorcerers, and murderers, and whosoever loveth and maketh a 
He." (xxiii. 15.) Said Paul to Elymas, the sorcerer, who sought to 
turn the deputy from the faith, " O, full of all subtlety and mischief, 
thou child of the devil, thou enemy of all righteousness." (Acts xiii. 10.) 
When he was molested by a certain damsel, who had a spirit of 
" divination," and brought her master much gain by soothsaying, he 
commanded the spirit to come out of her. (xvi. 18.) It is a spirit of 
falsehood. Says the prophet, " They prophesy unto you a false divination 



MESMERISM. 19 

I sent them not." ( Jer. xiv. 14.) " Hearken not to your diviners, nor to 
your dreamers, nor to your enchanters, nor to your sorcerers, for they 
prophesy a lie unto you." (xxvii. 9, 10.) " Thus saith the Lord, Let 
not your diviners deceive you. I have not sent them." (xxix. 8. 9.) 

11 The diviners have seen a lie, and have told false dreams ; they com- 
fort in vain." (Zech. x. 2.) " Her prophets have daubed with untem- 
pered mortar, seeing vanity and divining lies unto them." (Ezek. xxii. 28.) 

Thus the Scripture history of divination, &c., presents us with a 
mingled mass of wonders and deceit, often displaying knowledge and 
power, which we are accustomed to ascribe only to God. And they 
warn us of the fearful consequences of resorting to them for direction 
in any case. Whatever the diviner may do, or know, however scien- 
tific or philosophical, we are not permitted to consult him. God will 
be respected, and those who run after witches, or mediums, do it at their 
peril. Our duty is to consult God, by the means he has ordained. 



CHAPTER V. 

MESMERISM. 

We come now to contemplate more recent phenomena. Every age 
has had its pretenders, miracles, prophets, witches, and devils ; and the 
friends of God and the Bible have found it necessary to rally in de- 
fence of fundamental principles, against some new mode of assault. 
Still the foundation standeth sure. The pretensions of Mohammed, 
the " lying wonders " of Romanism, the baseless visions of Sweden- 
borg, the witchcraft of Salem, the revelations of Jo Smith, and the infidel 
ravings of Come-outers, all made an impression at first ; but investiga- 
tion has proved them to be " wanting," and they have lost their power to 
invalidate the truth of divine revelation. But invention is not exhausted. 

Frederic Anthony Mesmer, a German physician, and the pretended 
discover of animal magnetism, otherwise called mesmerism, went to Paris 
to practise his new discovery in 1778, and made quite an impression ; 
but at length the government appointed a committee of physicians and 
others, among whom was our own Franklin, to examine the subject. 
The investigation was had, an able report of which soon after appeared, 
completely showing the futility of the art, and the quackery of its 
discoverer. Thus ended the first edition of mesmerism. 

Since then, it has made its appearance in different places, and at dif- 
ferent times, but has never attracted so much attention as of late. 
Some dozen years since, we witnessed a specimen of it in Boston. The 
subject appeared to be a green, untutored boy. By much staring in his 
face, and various manipulations on the part of the operator, he was 
brought into the mesmeric state, when he answered difficult questions, 
to the astonishment of most present. He seemed dead as to his own 
senses, and to know, feel, taste and see just what his master did. He 
could therefore tell the time of day by a watch held behind him, de- 
scribe objects in his master's hand, &c, &c. This was all very strange, 
and, to many, a new thing under the sun, though others understood that 
it was only the revival of an old art. 

But if one in a mesmeric state enjoys a* interior or second sight, so 



80 SPIRIT KAlTINus. 

M to describe objects at hand which he does not sec, why may lie not 
describe others, at b distance ! Sure enough. Hence arose the idea of 
pilgrimages, which the mesmerised performed with such as were put in 
communication with them, describing places and scenes they never saw, 

and discoursing on subjects they never studied. And further, if they can 
see some things near and distant, why may they not see others ? Hence 
they wen set to searching for rogues, lost articles, money, and finally, 
after departed spirits. Their sueeess in finding terrestrial objects was 
not very flattering. It was soon ascertained that little reliance could 
be placed upon their revelations ; but in spiritual things, and in search- 
ing out internal diseases, they appeared to be more successful. At all 
events, their errors were not so easily detected here as in more tangi- 
ble eases. They could tell fortunes too, and describe the state of things 
in the moon, and other spheres, and predict distant events, without 
much danger from investigation. 

This suggested a new idea. Certain clerical gentlemen had already 
left the altar to practise the " new science" and were lecturing and per- 
forming, from place to place, under the assumed title of doctor. They 
had long labored, as preachers, to prove that all men will be saved ir- 
respective of their character ; that there is no devil, no hell, no day of 
judgment, and therefore no truth in many of the fundamental principles 
taught in Evangelical churches. But to say the least, they had not 
been very successful. The Bible was too explicitly against them. 
Their friends and supporters were harassed with many doubts. Hence 
it occurred to them to despatch a clairvoyant on a tour of discovery in 
reference to these great problems. Immediately a mesmeric shout of joy 
was heard. Said the doctor to his subject, " What do you see ? " " 0, 
heaven! sweet heaven ! I am happy. Praise the Lord!" "Who 
do you see there ? " "I see Mr. G., and Mrs. W., and Esq. R., and Dr. 
J.," several of whom were known on earth as " enemies of all righteous- 
ness.' 1 " Do you see Colonel S. ? " " O, yes, and he is happy." 
" Very good. There, gentlemen, is not that demonstration of our doc- 
trine ? " But now says the doctor to his subject, " I want you to search, 
and see if you can find such a place as hell. Look sharp, and make 
no mistake." The patient commences the work, and canvasses all eter- 
nity, above, beneath, around, but finds no such place. No. " All is 
heaven. God is love." 

We were in a certain place where this game was played with great 
success. We honestly believed at the time, and have no reason to 
doubt it now, that it did more to convince the people of the truth of Uni- 
versalism than all the preaching they had heard in ten years. The large 
hall was crowded night after night, to hear the glad news of salvation 
right from heaven itself. But the course soon ended, and the lecturer 
went on his way. The business, however, was too good to flag, and 
the public curiosity must be gratified. Directly Mr. B. appeared. 
Now, it was known that he was a man of remarkable mesmeric power, 
and besides, had made some improvements on the system. He could 
get people to sleep without touching them, and even draw them out of 
the congregation upon the platform ; and it was known that he had 
formerly been a Christian, and hence it was thought, if Mr. B.'s 
subjects agree with the others, there can be no mistake ; Universal- 
ism must be true. The time having arrived, the hall was crowded again. 
Mr. B. arose in his usual moderate way. and proceeded to explain the 
subject, when several persons walked up to the platform and took seats. 
Here the inquisition eommoneed. Soon the sleepers began to sing, and 



MESMERISM. 21 

clap their hands, and praise the Lord, very much as others had done ; 
and they explained themselves by saying that they saw heaven, &c., &c. 
Universalists were delighted ; Christians, if any were present, were 
alarmed ; and the heresy gained ground. 

This came to our ears the next morning early. As it happened, we 
had enjoyed a pleasant acquaintance with the lecturer in former 
years, and knew enough of his philosophy to be certain that it afforded 
no justification of the heretical inference which had been drawn from 
his experiments. We determined, therefore, to give him a call, and 
did so immediately. After explaining why we deemed it inexpedient 
to attend his lectures, we referred him to the facts above detailed, 
and said that whatever might be his views of these theological ques- 
tions, if we understood his system, there was just as much punishment 
as reward in it, but it actually afforded no proof of either one or the 
other. To this he readily assented, when we asked him, as a personal 
favor, to explain that point in his next lecture, and give an example. 

The evening was fine, and a delighted audience was early in wait- 
ing to catch the first whispers of the occasion. Operations com- 
menced, and proceeded about as on the preceding evening. The sub- 
jects had become very happy, and the audience supposed that they were 
actually in heaven, or at least were beholding its glories, when a change 
came over the spirit of their dream by the announcement, that it was 
a mistake ; that clairvoyance, as it is called, was a humbug, and that 
the sleepers were there in the hall, and had only seen what he willed 
them to see. He further stated that he could reverse the scene, and 
make them see frightful objects ; but he did not like to do so, because 
he wished to make the occasion as agreeable as possible. Still, to de- 
monstrate his philosophy, he would depart from his usual custom. Sud- 
denly there was a simultaneous screech of distress among the sleepers. 
But " What is the matter'?" inquired the operator; "what do you 
see ? " u O, hell ! hell ! devils ! and lost spirits" The outburst 
was of short duration, but like an earthquake, it shook all around, and 
dashed the beautiful hopes of unbelievers as a potter's vessel. 

In this way, Mr. B.'s improved views were made useful. Following 
in the wake of Universalist lecturers, he demolished the doctrinal cas- 
tles they had constructed for the comfort of sinners, and created for 
them the necessity of studying up something else to prop the tottering 
faith of their dear people. The delusion, however, still exists to a 
certain extent, and the dreamers fancy that they really do visit other 
spheres, and see the things whereof they affirm. 

That mesmerism may have relieved distress in certain cases, is 
highly probable. We presume it has even cured diseases of a nervous 
character ; and in this respect, it is worthy of the attention of the 
medical faculty, perhaps. But, like certain drugs, it is a dangerous 
power in the hands of villains, who are as often found invoking its aid 
as any other class. If mesmerizers can do what they pretend, none cer- 
tainly but the most religiously upright may be safely trusted. If, 
by a single movement of the hand, and even by a single exercise 
of the will, without any motion whatever, they can dispossess a 
portion of every community of all consciousness, we see no rea- 
son why they may not commit any outrage upon them they please, 
with utter impunity. One, for instance, knows his victim has in his 
possession five hundred dollars of his employer's money, which he is 
conveying to the bank. He meets him, and wills him into a mesmeric 



*J'J m i kit rtAPFmus. 

state, and then wills Mm to deliver the money into his hands, and 
lvtuni to his employer with just such a story as lie may think appro- 
priate. How is the robbery to be detected? Nobody has touched him; 
there has been DO BCUffle, DO noise, nothing suspieious, and yet the money 
is lost. The poor subject knows nothing- about it: and if he did, he 
would say nothing, for all his affinities arc for his operator, whom ho 
would not harm if he could. 

I low much of our lost money is disposed of in this way we cannot 
Bay : but knowing what we do of the power of certain men over 
others, we will say, the young man or woman who dabbles in this thing 
could not be trusted by us, however honest. We might name a most 
active youth in this city, whose morals we consider unexceptionable, 
but who is not trustworthy at all, because he has given himself up 
to the control of other men, and is often thrown into a state of uncon- 
sciousness. Merchants will do well to examine their clerks and other 
employees on this point ; and it may not be amiss ftfr mothers to 
look after their daughters, who expose themselves to this dangerous 
paralysis. And, lest we should be misunderstood as to the medical 
influence of mesmerism, we are bound to say, that, in our opinion, 
wdiere it has improved one invalid, it has made two, both physically and 
mentally. 

Says the author of an " Expose" of Animal Magnetism" in what he 
calls the " Confessions of a Practical Magnetizer" I cannot here re- 
frain from warning young females, and even married ladies, not to trust 
themselves alone with practical magnetizers, who are comparative 
strangers to them ; for, did I feel at liberty to reveal, some startling 
facts w r ith which I am conversant, the community would be thoroughly 
awakened to the danger of permitting the exercise and employment of 
this agency," &c. (p. 11.) He speaks of a lady he had offended and could 
not appease for a whole year, whom he then made to say, by magnetizing - 
her without her consent or knowledge, " I can forgive you, but cannot for- 
give myself" &c. (p. 11.) He also speaks of winning the heart of his own 
wife, at the age of seventeen, by first magnetizing her for disease, at 
the request of her father, whose rank placed her entirely out of his reach, 
in the ordinary course of things. He claims to h#ve put a young lady 
to sleep against her obstinate resistance, when he so willed her affec- 
tions towards himself, that " she would not spare him a moment to 
leave her, but nestling by his side, seemed happy only there." (p. 15.) 
In another case, he alienated the affections of a young lady from her 
suitor, and directed them to another, at the request of the latter. He 
details also the circumstances of an ingenious robbery at the Howard 
Hotel, in New York, in 1842, in which a young Frenchman put a law- 
yer to sleep, and robbed him of his pocket book, containing $950 in cash, 
and escaped South. Subsequently he was sent to the state prison in New 
Orleans, for absconding with another man's wife, and taking money 
from her husband by the aid of mesmerism. He certifies, also, to the 
ruin of a young lady by the seduction of a magnetizer, under whose 
care she had placed herself, as a patient in a nervous complaint, who 
" rather mourns over her misfortune in silence, than expose her own 
shame." (p. 47.) 

Whether all these statements are true, we cannot say, not being ac- 
quainted with the author ; but considering what mesmerism is, and the 
use that has been made of it by curious and credulous people, it would 
be strange if it had not been employed in perpetrating the blackest 



CLAIRVOYANCE. 23 

crimes, of which the human heart is capable. With these mere hints, 
we leave this aspect of the subject, assured that the prudent will see 
the evil, and " hide themselves," before they become entangled in a net 
from which they may not escape. 



CHAPTER VI. 

CLAIRVOYANCE, PARTICULARLY AS DEVELOPED IN THE EXPERIENCE 
AND REVEALMENTS OF ANDREW JACKSON DAVIS. 

This subject has engaged the attention of lecturers and authors for 
several years, but is nowhere so fully developed as in the writings of 
Andrew Jackson Davis. He styles himself the " Poughkeepsie Seer and 
Clairvoyant" and distinguishes his writings by the imposing title of 
11 Divine Revelations" To give the reader an ample idea of his preten- 
tions, not to say egotism, we had thought of presenting several extracts 
from his different works ; but on further reflection, we think one will 
suffice. Mr. Davis claims to have fallen into the magnetic state in 
1844, and to have been in that state a considerable part of the time 
since. The extract we propose relates to this condition, and indicates 
the remarkable powers therein enjoyed. It runs thus : — 

" In this state my previous developments are not only enlarged, but 
all my mental faculties are set in perfect action. / possess the 
power of extending my vision throughout all space — can see 

THINGS PAST, PRESENT, AND TO COME. I IiAV 8 *NOYV ARRIVED AT 
THE HIGHEST DEGREE OF KNOWLEDGE WHICH THE HUMAN MIND 

is capable of acquiring, when in the state that I now am. I am 

MASTER OF THE GENERAL SCIENCES, CAN SPEAK ALL LANGUAGES, — 

impart instructions upon those deep and hidden things in na- 
ture, which the world has not been able to solve ; — can name the different 
organs in the human system, point out their offices and functions, as I 
have often done ; tell the nature, course, and symptoms of disease, and 
prescribe the remedies that will effect a cure." (Rev. p. 535.) 

Others have made high claims ; but we have seen nothing that ex- 
ceeds this. One might naturally infer that the man is crazy ; for if 
we except Swedenborg, no other dreamer outside of the madhouse 
has ever claimed so much. But Mr. Davis thinks he is in his right 
mind, and others agree with him in this particular. Professor Bush, a 
recent convert to Swedenborgianism, thought so well of his " revela- 
tions," that he did much to bring them before the public in a favorable 
light. His object was, no doubt, to prop up the fancies of Swedenborg, 
and help on a clumsy and laboring system. And he has had his re- 
ward, for Davis has given Swedenborg unusual credit for him. But he 
has denounced some of his notions, particularly his " hells" in a most 
unqualified manner, which has occasioned Mr. Bush considerable trouble. 

Mr. Davis has had the favor also of other distinguished names. Mr. 
Sunderland thinks him a good clairvoyant, and a teacher of many 
sound principles, though imperfect and erroneous in some of his pre- 
tended " revealments." Indeed, we believe he is regarded by the vota- 
ries of clairvoyance and spirit knockings, so called, as a prince and 
an angel of light. He is often quoted, therefore, as authority of the 



24 , SPIRIT RAPPING S. 

highest character. Hence, in examining his revelations, wo may foel 
■Mured that ira are breading on solid ground, if such ground is to bo 
found any whore in Ihc utterances of Clairvoyants. 

Let us eoine, then, to Mr. Davis's M revelations" How is he " im 
;»/•(^•^•((A ,, and what does he say? The tree is known by its fruits. 

1. In regard to Deity. That he acknowledges the existence of a 
God, 18 undeniable; but his* God is not the God of Noah, or of Moses, 
or of the apostles. " The patriarchal God," he says, " is a magnified 
and refined Moses" " The God of Joshua was capricious and revenge- 
ful." (Ilannonia, vol. ii. p. 259.) Writers on this subject, the inspired 
not excepted, he thinks, have done little more than to make a "phan- 
tom n instead of a " God." So all our theology is wrong at the starting 
point. Our God is only a "phantom" a " fabled" Jict ion, answering to 
the views of the w r riter who describes him. 

What then is God ? Mr. Davis replies, " He is an infinite cause." 
Very well j this is nothing new. What else? He is "the Great Pos- 
itive 3find." (p. 270.) But what is mind? " Mind is matter in a high 
state of refinement and organization." (p. 130.) " It is righteous to be- 
lieve that He possesses a cerebral organization, partially analogous to 
the human mental structure, and that his celestial and superlative 
perfect qualities, essences, and principles flow from the mighty centre 
of his own existence to the unimaginable and immeasurable circum- 
ference of infinite space." (p. 290.) " Mind and matter, or God and 
his Body, are universal and eternal." " God is the soul of the universe.'' 
He is every where, and forms a part of every thing, though not " as 
perfect in a hair as heart." " He is life, and life is love" So writes 
Mr. Davis. 

2. In regard to Qhrist. He says, " It cannot be disguised that Moses, 
and Joshua, and Jesus, and Mahomet, and Swedenborg, and many 
modern reformers, claim to be the special agents of the Divine Mind." 
(p. 72.) This indicates his general view of the Saviour. In another^ 
place he associates him with Solon, Socrates, and Plato, and says, " He 
was a reformer, because he was more free from educational influences 
than were any of the previous minds." " He was an amiable, 
benevolent, and an unassuming man." Yet adds our " Seer," " He ac- 
knowledged no authority superior to his spontaneous intuitions, and the 
divine suggestions of his own reason ; " and " the true reformer can have 
no other," not even the Bible. 

3. As to man, "he is God manifest in the flesh." " The good which 
the analytical science of phrenology has done, and is doing, and will do 
to mankind, is embraced in this highly important, yet scarcely admitted 
truth, that mind is matter." (p. 130.) "I esteem this as an invaluable 
discovery ; for it not only strikes a deep and fatal blow at the founda- 
tion roots of pulpit theology, but it proves that the mind is capable 
of endless progression. The finer matter becomes, the more it expands ; 
the more it expands, the more it is enabled to do, contemplate, and enjoy " 
(p. 131.) Who ever heard the like? Matter "contemplate" and 
" enjoy " ! But such the clairvoyant " sees " " to be the legitimate 
teachings of phrenology," and he rejoices in them. 

In speaking of the theories of metaphysicians who have written on 
the subject of mind, he says, ' ; I find none so closely allied to truth as 
those of Charles Fourier." He is not insensible, however, to the system 
of " A.Bronson Alcott," nor to " the profound disclosures of Swedenborg." 
This is enough to show the moral affinities of the man, and his revela- 
tions indicate in more ways than one, that he is with these writers on 
some very delicate points. 



CLAIRVOYANCE. 25 

Man is, then, matter, soul and body. Immortal, because matter is 
eternal. Progressive, because matter is capable of great refinement. 
Not a free agent, because subject to invincible laws in and around him, 
which forbid his being different in any way from what he really is. He 
may be unfortunate, therefore, but not wicked ; and should not be pun- 
ished, but pitied. Hence all our penal enactments are unphilosophical, 
unjust, and heathenish, especially that which provides for hanging 
murderers. And the way to reform men is to change their circumstances, 
not their principles, or hearts. So that to look after matrimonial 
alliances, and the physiological and social laws of our nature, is the way 
to reform society. But should this be neglected, they will fare better 
in the world to come, and be put upon a course of improvement, which 
Will continue ad infinitum, reaching, in the course of ages the highest 
sphere in the scale of celestial being. So that future punishment is a 
Bible fiction after all. 

Thus he comes out just where we expected, and probably just where 
he intended, when lie commenced dreaming. Necessity was laid 
upon him. Things were not as he thought they ought to be. The 
Bible teaches depravity, guilt, punishment, and he cannot explain it 
away. Punishment is allowed in the State, in schools, and families, 
and it must be broken up. So he goes into a trance, and opens his 
magnetic battery upon almost every holy principle of the sacred canon ; 
and comes out with a bran new theory, if theory it can be called, except 
so far as he had seen fit to borrow from Swedenborg, Fourier, Bron- 
son Alcott, and others. 

How much matter it takes to distil a soul, he does not deign to state, 
though he thinks there is stock enough in the innumerable worlds in 
existence to last many years yet. Nor does he state at what stage of 
refinement matter begins to think, nor what is to be done in the end, with 
the coarser matter, that cannot be manufactured into souls. It is not, 
however, to be destroyed — cannot be. These, and numerous other 
questions, which naturally occur to common minds, are left for future 
development. 

4. Of free agency, he remarks, "It is impossible to calculate the 
evil consequences that have proceeded from this doctrine." Among these, 
he names original sin, the atonement, faith, and regeneration, as held by 
Christians in general. Clergymen teach their congregations, that each 
one of them has power to decide whether he will "follow God or 
Baal." This idea of free agency has also originated our " system of 
jurisprudence," — is the foundation of " merit and demerit — praise and 
blame — rewards and punishments." (p. 211.) "It is the thread by 
which the whole system of unphilosophical theology is suspended." 
(p. 219.) "Man is compelled to act as he is acted upon, and to manifest 
character according to his constitutional capacity, and social situa- 
tion." (p. 225.) Hence, if he commit murder or theft, it only shows that 
the temptation is stronger than he. Therefore, "he should be treated, 
not as a being having the will and 'power to do what he desires, but 
he should be born, educated, situated, rewarded, and punished as a tree, 
which is capable of yielding an abundance of goodi fruit only when it is 
properly organized, and correspondingly conditioned in a good soil." 
(p. 230.) 

Thus he apologizes for criminals, and represents their punishment 
as inhuman, and unjust. How strange it is that neither Jesus nor 
his apostles understood these novelties ! And it is hardly less strange, 
that " nature" " reason" and " intuition, "'Mr. Davis's three grand guides, 



26 SHRIT KAPPINGS. 

should have always testified to the exact opposite of what ho teaches. 
But they cannot err, for, oue of his visions "impressed" him that "man 
is an incarnated divinity, and therefore not intrinsically evil in himself, 
and cannot love any thing intrinsically evil." (p. 163.) Hence, having 
no intrinsic bias to evil, and only committing sin as he is constrained 
by circumstances, the "hell" of the Bible is a "fable" as^arc sin and 
Bat&H ; BO that all must and will be saved. 

5. In regard to religion in general, Mr. Davis is evidently a " Come- 
outer" and an infidel. Hear him. u I attend no church but my mind ; 
I listen to no preacher but reason; I read no book but Nature." (p. 71.) 
In referring to evangelical people and principles, he uniformly misrepre- 
sents them. His enmity to the word of God and the means of grace 
is indicated by multiplied slurs like the following : " The Reformer 
knows he never can secure heaven, by praying or being prayed for, nor 
building churches, and hiring the gospel preached ; nor by believing any 
system of religion, or trying to believe, but only through self-develop- 
ment, and self-harmonization." (p. 103.) He seems to have special dis- 
like to prayer, and recommends it in no case whatever. Though Jesus 
prayed much, and urged it upon his disciples, the " Seer " and revelator 
of Poughkeepsie is opposed to it. On page 275, he speaks of the sad 
results of believing that " God can be moved to sympathy by prayers, 
or to passion by the taking of his name in vain." " It is unreasonable 
and unrighteous to believe that God takes special notice of those nu- 
merous transgressions, by which individuals only injure themselves." 
Nor is it good to believe that God exerts his omnipotent power to 
bestow special endowments in answer to the prayers of the (so styled) 
righteous." (p. 350.) 

He treats the Bible with as little respect as he does its friends. 
44 The idea of there having been a first human pair" he says, " sounds 
to the ear of a geologist like the tale of an Egyptian priest." That is, 
in plain English, the Bible account of our first parents is all a fable ; 
no such beings ever lived. In page 223, he calls it " an Oriental fable" 
in so many words. He speaks also of the "fabled hell." (p. 254.) He 
advises, in relation to reading, " If you are moved to read the word 
of God, go forth to the highest mountain, to the humblest valley, to 
the living forest, to the simplest flower." (p. 339.) That is, don't read 
the Bible, but nature. He says of Bunyan's Pilgrim's Progress, that it 
u is probably, next to the Bible, the most influential representative of 
Oriental superstition and systematic mythology, ever published in Chris- 
tendom." (p. 386.) On the same page he declares, that " The reason 
why a devil or evil spirit was first conceived of, is explained in the 
mythological tale of the Garden of Eden." (p. 386.) " No man must 
strive to be wise above what is written ; this is what I am impressed to 
pronounce as eminently false and pernicious." (p. 385.) " I feel im- 
pressed it is now a proper age to confess, that revelations of God in the 
natural and spiritual universe, and in the soul, — in our deep con- 
sciousness, — are the only revealments which can be made to perfectly 
harmonize with the mighty declarations of Nature." (p. 386.; "This 
is right to the point. My own experience first, and the Bible next. 
The Bible contradicts my consciousness, and I will not, therefore, be- 
lieve it. I will make something to suit my taste better. 

But enough of this. We might continue these quotations till scarcely 
a gospel principle would remain unrejected. Indeed, we cannot call to 
mind a single principle of religion but what is discarded, while pro- 
fanity, murder, theft, and every other vice is excused, and principles in- 



CLAIRVOYANCE. 27 

culcated, which, put in operation, would banish virtue from the world. 
And all this from a M seer," a " clairvoyant" who can " see through all 
space" and has acquired the " highest degree of knowledge" and is com- 
missioned to make " divine revelations " I How false ! How ridicu- 
lous ! What can the man be thinking of? Does he expect to over- 
throw Christianity with a vision 1 This is evidently his object. The 
difference between him and other infidels, is in their mode of attack. 
He has chosen to follow Mohammed, who claimed that he went to 
heaven, rather than Thomas Paine, and Voltaire, and Abner Knee- 
land. His language betrayeth him. It may be the language of fallen 
" nature," perverted " reason" and carnal " intuition ; " but it is any 
thing but the language of truth. It sounds much like that of the " ser- 
pent " — " Ye shall not surely die. God doth know that in the day ye 
eat thereof your eyes shall be opened, and ye shall be as gods." Be scien- 
tific, be wise, be philosophers ! The cloven foot stands out on every page. 

If his writings do not belie their author, Mr. Davis is unquestion- 
ably a fatalist, an infidel, a materialist, a Come-outer, a Universalist, and 
whatsoever else opposes religion, as taught in the Bible. And yet, with 
this dreadful accumulation of errors about him, he claims to be commis- 
sioned from on high, and advertises his unhallowed and irreverent 
utterances, as " divjne revelations " to all mankind. 

But this is no more than we had reason to expect. It is only 
another fulfilment of Scripture. Partisans in earthly enterprises 
generally predict the rising up of friends to their cause in the future ; 
but not so with Jesus and his apostles. They always anticipated 
opposition, and foreshadowed it in terms of remarkable significance. 
St. Paul spoke of a coming time, when men " will not endure sound 
doctrine," but following " their own lusts" will " heap to themselves 1 
teachers having itching ears, and turn away from the truth unto fables" 
(2 Tim. iii. 3, 4.) There were some in his day, who " turned aside unto 
vain jangling ; desiring to be teachers, but understanding neither what 
they said, nor whereof they affirmed." (1 Tim. i. 6, 7.) He found others 
who " became vain in their imaginations, and their foolish heart was dark- 
ened. Professing themselves to be wise, they became fools, and changed 
the glory of the incorruptible God into an image made like unto cor- 
ruptible man ; changed the truth of God into a lie, and worshipped the 
creature more than the Creator" " Brethren, be ye followers of me, 
and mark them which walk, so as ye have us for an ensample. For 
many walk, of whom I have told you often, and now tell you, even 
weeping, that they are the enemies of the cross of Christ ; whose end 
is destruction, whose God is their belly, whose glory is their shame, 
who mind earthly things." (Phil. iii. 17-19.) Jude, speaking of cer- 
tain characters, calls them u filthy dreamers, who despise dominion, and 
speak evil of dignities, and of * those things which they know not ; " 
" clouds without water, carried about of winds ; trees, whose fruit wither- 
eth, twice dead and plucked up by the roots ; raging waves of the sea, 
foaming out their own shame ; wandering stars, to whom is reserved 
the blackness of darkness forever." 

How far these descriptions of character are applicable to Mr. Davis 
and his associates, the reader must judge. But if he has not changed 
the incorruptible God into an image like unto corruptible man, we mis- 
take. God is " matter" that is, a creature, and " possesses a cerebral 
organization." He is a part of every thing, and every thing is a part of 
him. "Matter is his body," so we are told, and we" are called upon to 
abandon the Bible as a grand "fable," and adopt the new revelations, 



•JS SFIKTT WAITINGS. 

merely because the i Seer of Ponghkeepsie 11 has fallen into tho raag- 
netfc state. Ho gives us no miracles, though he came very near it in 
tho chapter of his revelation! relating to his early experience. It is 

written there, that he mysteriously disappeared, tearing tho house all 

fastened on the inside, and miraculously crossed the Hudson River, and 

made a most precipitate journey, and yet all the while was invisible to 

mortal eyes. The story is about equal to that of Mohammed, who assumed 
that he went from Mecca to Jerusalem, and from thenco to heaven and 
hack again, in a single night. But subsequent rcvealmcnts suggested 
to 1st. Davis, the u tinsupcmafuralness of all human events." That is, I 
suppose, he saw that to allow any thing to be supernatural, would 
be giving too much advantage to the Christians, and would not be 
quite philosophic enough for his new invention. So he goes to work to 
explain it away, as he docs Scripture phenomena. And this is his 
method : 1. The man who said the doors and windows were fastened 
in the morning told a Jib : 2. The Hudson River was frozen over at the 
time, so that any one could cross who pleased ; 3. He was gone from 
Poughkecpsic fioe hours longer than was at first stated ; and, 4. His sup- 
posed invisibility arose from his confounding the flight of his mind 
with that of his body. So that there was nothing miraculous in the 
whole affair ; and those who were converted to thfl revelations by it 
must find themselves in an unenviable position. 

Nor does this "seer " bring us any fulfilled prophecies to demonstrate 
his authority ; or any internal evidence, or good tendency, that indi- 
cates that his revelations arc divine. Jesus, the prophets and apostles, 
all came working miracles, predicting events which occurred with singular 
exactness in their time. The tendency of their teachings was sal- 
utary ; many repented, and were converted through their means, and 
commenced lives of piety, prayer, and holy conversation. But Mr. Davis 
brings us nothing. His prophecies relate to eternity, or at least to 
events so distant, that we cannot test them ; the internal evidence is 
against him ; and as to the fruit, it is unto death, and not life. His 
revelations neutralize the restraints of sin. They say to the sinner, he is 
not guilty, do what he may; that God loves, approves, and will save 
him at last. He need not pray, because God is not moved by prayer. 
He need not read the Bible, because it is a book of fables. If he takes 
the name of God in vain, it is no offence ; nor if he breaks the Sabbath, 
or does any other wrong, because he can only " act as he is acted upon." 
Hence nobody is made better, but whoever believes the revelations 
is made worse. He will pray less, keep the Sabbath less, be less 
scrupulous, and less devout. 

We cannot, therefore, receive these revelations. They are not from 
above. Reason and intuition discard them. Matter cannot think, nor 
feel, nor act, however refined. Such a thing was never known. 

How strange that men can so far bereave themselves of reason and 
of consciousness, as to cherish this delusion for a single moment ! But 
many do. They forsake the old paths defined by inspired authority, to 
follow the dubious teachings of this tribe of sleepers, whose auguries 
indicate that they speak not the words which the Holy Ghost teacheth. 
u 0, the times and manners ! " Christian reader, as you respect God, 
and wish well to your race, go not after them. They will lead you to 
death. If they be correct, of which there is not the barest possibility, 
you are safe in being a Christian. But if you leave religion, to tamper 
with the dreamy revelations of knaves or fanatics, you will probably 
find, when it is too late, that you sold yourself for nought. 



THE KNOCKINGS INCREDIBLE. 29 



CHAPTER VII. 

SPIRITUAL KNOCKINGS, SO CALLED. — THEIR EARLY HISTORY, PHE- 
NOMENA, AND INCREDIBILITY. 

Another important event, which has recently occurred in the world 
of wonders, is the appearance of certain strange u knockings" or 
" rappings." They originated with some girls in the neighborhood of 
Newark, N. Y., a few years since, and were seized upon by certain 
mesmerizers, attributed to spirits, translated into English, and reduced 
to a system. They have since been expanded into " tippings" u im- 
pressings" "speakings," M writings" &c. ; so that we are now favored, not 
only with "knocking " mediums, but with speaking and writing mediums. 
The assumption is, that the spirits of the departed communicate to them, 
and through them to others, upon all the mysteries of which they dis- 
course, sometimes by tipping the table at which they sit for responses, 
sometimes by rapping, or ticking it very lightly, sometimes by taking 
possession of their right hands and causing them to write, and at other 
times, by impressing their minds, and prompting them to speak. The 
result is, we have numerous volumes, claiming to be composed of com- 
munications from the spirit world, which we are called upon to believe 
as " divine " revelations. 

Though the "rappings" had an independent origin, and differ 
somewhat in their operations, they have come to be intimately con- 
nected with mesmerism. The medium needs to be in a trance state, 
which many can now assume at pleasure, without foreign aid* 
We may regard the " rappings" therefore, as an appendix to mesmer- 
ism and clairvoyance, though it is very difficult to see wherefore they 
were necessary. If clairvoyance opens all eternity, its heights and 
depths, past and future, and gives perfect knowledge of things present 
and things to come, it would seem to be quite sufficient. To intro- 
duce witnesses, after such a discovery, is to progress backwards. But, 
then, the " knockings " give us an additional mystery, and strengthen 
{he proof of the revelations. Clairvoyants only " see" and commune 
with spirits, in an inaudible manner, and we have to take their word 
for the result ; but " mediums " bring forward the spirits, and have 
them speak for themselves, by certain raps and other means, which 
many find it difficult to explain. The consequence is, the public is in 
a quandary as to what all these things mean, and the issue to which 
they will come. Mesmerism alone was more than many could endure. 
It shook their faith exceedingly on several important points. The addi- 
tion of clairvoyance, rendered the difficulty still greater; but the 
" rappings " have capped the climax, and so confused some real Chris- 
tians, and many speculative believers in the Bible, that they know not 
what to think. To meet this state of things, and counteract the evils 
that seem likely to grow out of it, we propose to investigate the subject 
very briefly, and beg the reader's attention, while we u try the spirits 
whether they are of God ; because many false prophets are gone 
out into the world." (1 John iv. 1.) 

That there are certain peculiar noises and other phenomena indica- 
tive of more or less intelligence, connected with this subject, we do not 
deny. As Mr. Ballou says, there are mysterious knockings, rappings, 

* This however is getting to be less necessary. The mind intensely directed toward 
another object will answer. 



SB SPIRIT RAPPINGS. 

creaking*, tickings, moving of sofas, lightstands, and chairs; and shak- 
ing, tipping, sliding, and raising them iVom the floor; opening and shut- 
ting doors, thrumming musical instruments, &c., &c. Those things, how- 
ever, are not new. They have occurred many times before, in different 

countries, but were never construed exactly as at the present. Now, we do 
nol deny that the spirits of the departed sustain a conscious existence, and 
enjoy a degree oi intelligence that is not practicable in the present state. 
This lias been the sentiment of the church, with slight exceptions, in all 
■get, and we think it clearly revealed in the word of God. Much less do 
we deny that the Creator is capable, if he please, of making spirits the 
medium of communication with man. His power is unlimited. 
Whether he has ever done so, is not so clear. Instances are upon rec- 
ord which indicate something of the kind ; but they are not numerous, 
and ought not to create the expectation that they will be repeated, es- 
pecially for trivial purposes. Nor can we say, if he were to commission 
departed spirits to become the teachers and guides of men in the 
llosh, that he would not adopt the mode of communication employed by 
the " knockers." But though we know " his ways are not as our 
ways/' we must confess, it looks to us very improbable. From the rep- 
resentation he has given us of his character, and from his former modes 
of addressing men, we certainly should not suspect him, or his spirit 
representatives, of cutting capers with tables, chairs, and other furniture, 
much less playing with a fiddle, and rifling pocket books. Such things 
seem natural enough in witches and ivizards, who have characterized 
themselves in all countries by feats of this nature ; but to charge them 
upon the Deity, or upon the spirits of the just made perfect, is to de- 
grade the majesty of the Godhead. 

But we will not press these points. The limits we have assigned to 
this work require that we confine ourselves closely to a few radical ob- 
jections. To state our true position plainly, we cannot believe the 
;> knockings," &c., are authorized by God, or made by good spirits, in 
any sense whatever, and therefore that their moral lessons are not to be 
relied on in the slightest degree. For. it is undeniable, — 

1. That some of the "knockers" do teach what is known to he false. 
A brother, whose name I have not asked the privilege of publishing, wm 
present at a very religious sitting, — that is, in appearance, — in New 
York, and was permitted by the spirits to propound a question concern- 
ing his father. The spirit answered promptly, but without the shadow 
of truth. The circle was mortified, and desired another sitting. To 
this the brother assented ; but the result of the second trial was as un- 
fortunate as that of the first ; there was not one word of truth in the 
answers given. 

In another instance, a young man called on a medium to converse with 
the spirit of his brother. The case proceeded well to the end. In 
a few days he called to extend the conversation a little, and concluded 
by informing the company that his brother was still in the flesh, teach- 
ing school in a neighboring town. 

A similar case occurred near where we write, though the actress was 
from another state. Wishing to test the truthfulness of the rappers, 
she arrayed herself in mourning, and visited a distinguished wizard, as 
a young widow, to hold converse with her departed husband. Matters 
being duly arranged, his spirit appeared by the raps in regular order, and 
made developments of a very affecting character. We have nothing 
to say in justification of such deception, even for a worthy object ; but 
the results were significant. And the same thing has occurred in many 



THE KN0CK1NGS INCREDIBLE. 31 

other places, and has been accounted for by the assumption, that there are 
lying spirits among the departed as well as among the living. 

Rev. Adin Ballou, of Hopedale, a Universalist preacher of the Res- 
torationist stamp, speaks of this subject in his recent work, entitled 
" Spirit Manifestations," like an honest man.* He says, " Implicit 
reliance cannot be placed on the mere imcorroborated communications 
of spirits, as absolutely veritable, for three important reasons, viz. : 1. 
There are multitudes of imperfect and low spirits. 2. The transition of 
dreamers, somnambulists, clairvoyants, seers, &c., from the material to 
the spiritual sphere of consciousness, and back again, is liable to such 
a mixture and confusion of dissimilar ideas, that more or less of phan- 
tasy, obscuration, and perversion must occasionally supervene. 3. The 
generality of mankind are so ignorant of spiritual realities, laws, and 
conditions, so wanting in discernment and candor, and so prone to er- 
rors of reason as well as imagination, that few are even tolerably well 
qualified to understand and make a proper use of spiritual communica- 
tions. Hence the strange mixtures of truth and error, reality and phan- 
tasy, consistency and contradiction, gravity and levity, sober probabil- 
ity and wild extravagance, rational thought and fallacious imagination, 
presented in dreams, clairvoyant visions, spirit trances, and the whole family 
of mental and spiritual phenomena." (p. 8.) 

This is frank, and is unquestionably true. He that was filthy at 
death is, no doubt, "filthy still." (Rev. xxii. 11.) Many spirits are 
probably just as mean, and low, and knavish, as he represents them ; and 
it would be just like them to play the " deuce " with the knockings of 
the saints, if they could get a chance. Hence, if all parties herd together 
in the spirit world, as it seems they do, so as to have equal access to the 
knocking apparatus, we agree with the gentleman, that if the knockings 
come from the spirits, they will need pretty close scrutiny, before it will 
be safe to trust them at all. 

But suppose we should succeed in making the proper distinction 
among the spirits, and detect the lying ones ; there is another difficulty 
not less formidable. The mediums, it seems, are not always perfect, 
but, owing to phantasy, &c, often miscarry, though entirely honest. This 
looks very reasonable indeed, and confirms us in our previous suspi- 
cions. Says Mr. Ballou, " I have known cases, 1. In which the bias, 
prejudice, predilection, or will of the medium evidently governed and char- 
acterized the demonstration. Questions have been written out and pre- 
sented to the medium, with a request that the answers should, if possi- 
ble, be given, thus and so, and they were given by raps accordingly. I my- 
self gave questions in this way to a certain medium, and found that 
answers could be obtained in the affirmative or negative, or in flat con- 
tradiction to previous answers, if the medium would but agree 
to will it." -(pp. 52, 53.) 

Hence it follows, that if we will have truthful raps, — we must be sure 
that we call up truthful spirits, and get unbiased mediums. But here 
is the difficulty. If we call for St. Paul, Satan may come, and rap to 
suit his own taste, and thus deceive many. Or, if Paul should be per- 
mitted by other spirits to speak for himself without interruption, the 
medium may pervert his utterances, and make him say quite another 

* Mr. Ballou is himself a medium, and has had a very large experience in the 
business of mesmerism, clairvoyance, and the knockings. His book is one of the 
very best of the kind before the public, and is designed, we apprehend, to establish 
his philosophy of universal salvation. We shall make free use of it. 



3*2 SPIRIT KAT TINGS. 

thinp:. For instance, it* Pan) should speak of the " angels which kept 
not thoir ilrst estate, and an reserved in chains under darkness unto the 
judgment of the great day," (Jade 6,) and the medium should happen 
to be a Kestorationist, she might so control the raps as to make them 
read, that " the judgment is past," or that " they are reserved in a state 
ot discipline and progress, for the highest sphere." So»»that we are 
fearfully exposed to deeeption both from the spirits and the mediums. 

But this is not all. Suppose that we make sure of a good sph'it, and 
get the medium into so perfect a state of magnetic sleep, as to destroy 
all personal prejudice and predilection, may we not then depend upon 
the knockings ! Mr. Ballou says no, because, " in other cases there has 
been an overruling psychological influence exerted by some powerful 
mind or minds present with the medium. In such cases, this powerful 
influence, with or without the consciousness of the medium, has elicited 
answers just such as had been wished or willed by the managing mind, 
and these answers have alternately contradicted each other in the 
plainest manner, during the same half hour s demonstrations. In one 
instance, a strong-willed man resolved to reverse certain disagreeable 
predictions frequently repeated through two tipping mediums, who 
often sat in conjunction. The result was, he could overrule one of 
them, sitting alone, and get a response to suit himself. But both of 
them together overmatched his psychological powers." . . . "I have 
found that some media were so imperfect, or had been so sophisticated 
by the management of overruling minds, that scarcely any reliance could 
be placed on what purported to come through their mediumship. 
Others, especially tipping and hand-moved media, are frequently so 
nervous, doubtfully balanced, and peculiarly affected, that one knows 
not what to depend on." (pp. 53, 55.) 

We shall have occasion to refer to this point again, when we come to 
consider another aspect of the subject. It is introduced here simply 
to indicate the liability of mediums to other influences than those of 
disembodied spirits, and therefore the utter incredibility of their knock- 
ings. According to the concessions of Mr. Ballou, the " knockings " are 
as unreliable as the winds. Admitting they come from departed spirits, 
(which, by the way, we do not believe,) they cannot be trusted for any 
statement, not otherwise demonstrated. Such is the uncertainty about 
them, their testimony is no better than that of a heathen oracle. 

To give them the least weight with reasonable men, it must be shown, 
1. That they are produced by departed spirits. 2. That they are pro- 
duced by good spirits, and not by those which are so " low'"' and " lying 11 
that there is no truth in them. 3. That they are in a condition to 
know whereof they affirm. Human spirits are not infinite, and may be 
very ignorant, and liable to deception. If recent assumptions are well 
founded, some of them are now in school learning the alphabet, gram- 
mar. &c., to enable them to knock in good English. 4. We must be 
assured that the medium is perfect — is not biased by his own notions, 
or by bad spirits, and is not influenced by the powerful wills of spirits 
still in the .flesh. And, 5. It must be shown that the knockings, &c, 
are correctly translated. 

But how can all these points be settled % As to mortals, they cannot 
see the spirits to determine their competency as witnesses. The 
mediums, even, are unable to distinguish the spirit of Voltaire from 
that of St. Peter, or of the devil. They have to take the "knocker" 
upon trust, whoever he be. Where, then, is our security for the truth 
of what is knocked ? We have none. Nor have we any proof, that the 



THE KNOCKINGS NOT FROM Sl.KiTS. 33 

knockings are not the work of some powerful spirit in the flesh, coun- 
teracting the good wishes and efforts of departed spirits, and controlling 
the knockings through the medium, by his own " management. " 

We ask, then, in the name of reason, what is such testimony good 
for 1 It would be ruled out of any impartial court on earth, as utterly 
unreliable. It would not be taken as of the least account in the most 
trifling affairs of life. Is it prudent, then, to receive it in reference to 
the momentous concerns of eternity 1 — to make it paramount to God's 
word 1 We admonish the reader to beware. This is not the first time 
that men have undertaken to subvert the truth by pretended revela- 
tions. Logic, learning, dreams and visions, art and science, witchcraft 
and legerdemain, have all been taxed to overthrow the Christian 
system ; but it still remains. And we apprehend it will abide when 
the knockings shall have ceased forever. Reader, don't be too credu- 
lous. Criticize the witnesses — compare their testimonies — look to 
their associations, and see if there is not a conspiracy against God and 
truth. And 

" God speed the right." 



CHAPTER VIII. 

THE KNOCKINGS NOT ATTRIBUTABLE TO DEPARTED SPIRITS. 

To the objection urged against the spirit " knockings," &c, in our 
last chapter, we proceed to add others relating especially to the revela- 
tions attributed to them. Mr. Ballou divides these into three classes : 
The first, embracing such as he thinks come from departed spirits ; the 
second, such as are " greatly affected by tmdeparted spirits ; " and the 
third, such as are " of a heterogeneous, incongruous, or derogatory char- 
acter." (p. 12.) In the remarks which we are about to make, we shall 
confine ourselves chiefly to first class revelations, because we wish to 
meet the case fairly. The assumption is, that they come from departed 
spirits, and are reliable as revelations in regard to the spirit world. 
We object to receiving them as such, — 

1. Because of their want of proper reference to the Father of spirits. 
The Scriptures declare that the •' spirit," at death, " returns to God, 
who gave it." (Eccles. xii. 7.) Not to some distant sphere or circle, 
little above the range of mortality. This is modern language — the 
language of Restorationism — " eternal progression," and perverted " in 
tuition?' When Stephen was stoned, he cried, " Lord Jesus, receive my 
spirit." St. Paul thought it better to depart and " be with Christ," 
because, " whilst we are at home in the body, we are absent from the 
Lord ; but when we are absent from the body, we are present with the 
Lord" If, then, the spirits of the departed are with God, he must be 
the principal object of attraction to them. Hence, if they should be 
permitted to communicate with men, they would naturally speak of 
Him. Besides, to know more of God, and of our relations to him, 
would seem to be among the most useful attainments ; and of what 
could spirits speak more appropriately than of Him. 

But what is the fact in relation to the assumed spirit revelations ? 
It is remarkably this — God is hardly named. Indeed we do not learn 
3 



M SPIRIT RAPPING S. 

that the spirits have ever seen him, or that ho is an object of any con- 
siderable interest among them. They have seen the infidel Paine 
in the sixth circle, and other M enemies of all righteousness " stretch- 
ing ttwaj towards infinity; they have reported their present notions, 
ami described their relative conditions. But the Alpha and Omega of 
the spirit world, they do not seem to find, nor do they report any thing 
from him. Their thoughts run in another channel. By adverting to 
Mr, Bailout first class revelations, it will be seen that the first men- 
tioned relates to a man in Rochester having received a communication 
that his child was dead at Lockport. The second describes a conversa- 
tion the spirit of a Mr. Willets had with his son, advising him to " come 
to Rochester," where he would get work. In the third case, the spirit 
rapped a man's age, &c, and told how many shells he held in his hand. 
The fourth describes how the spirit requested a certain hymn to be 
sung, and directed where to find it. In the fifth, the spirit states how 
and when it departed, and how many children it left, &c. (pp. 26-30.) 
In the sixth, it seized its daughter by tho foot, to convince her of its real 
presence. And so on to the end of the class. The name of God is 
hardly mentioned from first to last. We conclude, therefore, that the 
knockings are not the work of departed spirits, but of other spirits, 
which think as little of God in their waking, as in their sleeping 
moments. 

II. We object that the knockings are deficient in reference to Christ. 
They treat the Son with less respect, if possible, than they do the Father. 
Of the latter they say little, but the former they characterize only 
as a nice young man, and an excellent " medium? This indicates the 
school of theologians to which they belong, and shows that they have not 
the slightest sympathy with the Scriptures, which are filled with the 
praise of the Saviour, as " the Mighty God, the Everlasting Father, and 
the Prince of Peace." The knocks import what many of the leading 
mediums and their associates have taught for several years, but not 
what is taught by " holy writ," or congenial to vital piety. The 
knockers, therefore, show clearly that, whoever they are, they are not 
" with Christ" and have no regard for him in the character he sustains 
in the Scriptures. In other words, they show that they are infidels of 
the darkest dye. They neither recognize his Godhead, nor his office as 
an atoning High Priest, nor any one principle of the grand scheme of 
redemption and mediation developed by his life and death. They 
■iteer just as clear of Christ in this respect as though they were 
Hindoos. We conclude, therefore, that the knockers are not disembodied 
spirits. 

III. We object, also, that they undervalue the office of the Holy Spirit. 
As we have before shown, this is the divinely-appointed agency, by 
•vhich the world is reproved " of sin, of righteousness, and of judgment 
o come." To the good, it is a Comforter ; it dwells " in them" "fills" 

enlightens, guides, sanctifies, and consoles them. " I will send the Com- 
forter," said Christ, and " he shall testify of me," and he shall " be with 
you," &c. This is the grand efficient means by which men are moved, 
reformed, saved, and made happy in the Lord. It is to the gospel what 
the sun is to the solar system. And yet, the knockers do not seem to 
have seen him at all. They call up any spirit demanded but the Holy 
Spirit. In reference to Him, they maintain a deadly silence. 

Now, reader, is not this very singular ? What should we think of 
communications purporting to come from Prance, that should say 
nothing of Napoleon ? Or from Washington, that should make no 



KNOCKINGS NOT FROM SPIRITS. 35 

allusion to the President, or to Congress ? The prophets, writing of God 
and heaven, of the means of grace, &c., have given the Holy Spirit large 
consideration — have denned his character, agency, and importance, in 
the fullest manner. And so have the apostles, and all Christian 
authors. But in the new system, the Spirit of God seems to be super- 
seded by the u knockings," and the " communion of the Holy Ghost " 
has given place to communion with departed spirits. It really brings 
forward other comforters, who shall lead us into all truth. Mr. Ballou's 
son writes back to his sister, that the love of the spirits is " doing a 
vast amount of good ; rendering many a heart, otherwise desolate, 

FULL OF JOY AND PEACE J SOOTHING THE COUCH OF SICKNESS and 

death, and, while it ushers into immortal blessedness the departed spirit, 
speaks such words of hope and consolation to the mourner, as no earthly 
heart could dictate." (p. 226.) 

What a pity that St. ^Paul had not known about this ! He never 
could have said the " fruit of the Spirit is love, joy, peace? &c. Nor 
could Stephen have prayed, when dying, u Lord Jesus, receive my 
spirit," if he had understood the new system. And St. John, we think, 
would not have said, " we know that he abideth in us, by the Spirit 
which he hath given us," and " the Spirit of glory and of God resteth 
upon you." Hence we see, that the inspired writers did not recognize 
the agency of departed spirits in the work of salvation. 

But what is there so very consolatory in the words of the spirits to 
the mourner ? Did not this boy hear his father teach the same things 
before the spiritual knockings commenced ? Mr. Ballou has been 
preaching universal salvation for many years. He undoubtedly com- 
forted great numbers of sinners with the assurance that there is no hell, 
and no punishment, other than what is reformatory, long before he be- 
came a medium. He might not have told them that the " spirits of the 
dead were pursuing them with words of forgiveness, restraining them 
from still viler deeds? &c, — this is the work of the Holy Spirit, not of 
human spirits, — but he did tell them their departed friends were in a 
hopeful and improving state, and that they would all get to heaven 
finally. And was not this as consolatory as words could be ? They 
comforted Eve of old, and she was encouraged to trample divine revela- 
tion in the dust. 

IV. We submit that the business of tipping and knocking tables, and 
playing other pranks connected with these phenomena, is too grovelling and 
contemptible for departed spirits. Said Christ to the penitent thief, " To- 
day shalt thou be with me in paradise." Not flying hither and thither 
at the beck of some silly swoon, flirting about under beds and tables, 
down cellar and in the garret, scratching and snapping furniture, and 
fooling over fiddle strings. If this be heavenly work, we have read the 
Bible to little purpose, and the devil has received more than his due. 
And if this" be all that is meant by being " before the throne of God," 
being " with Christ," and crying with a " loud voice, Salvation to our 
God, and unto the Lamb," and " serving God day and night in his tem- 
ple," heaven is no great attainment after all. But it is not so. God 
hath not written it. It is the work of an enemy. Seeing that they 
could not annihilate the soul, and send it to eternal silence, as infidels 
have tried to do, or translate it to heaven unconverted and unrenewed 
by the Holy Ghost, ungodly men have undertaken now to annihilate 
heaven, or transform it into a kind of purgatorial Babel, to meet the 
necessities of certain sinners they have failed to supply by their infidel 
and Jesuitical arguments. But it will not succeed. If the rich man 



ou SPIEIT RAFFING*. 

could not persuade Abraham to lot Lazarus come to his relief, or go mid 
warn his tivc brethren of their dreadful danger, mesmerizera need not 

think they are going to call down spirits from heaven to amuse them 
With a miserable jugglery, only befitting .fortune tellers and wizards. The 
spirits of the pious dead have better business; and if spirit hunters 
k - believe not Moses and the prophets, neither would theysbc persuaded, 
though one arose from the dead." ' 

As it respects the spirits of the wicked dead, though they might covet 
the mischievous business of haunting the living, and scaring them with 
strange and unearthly appearances, they are not permitted. Otherwise, 
the rich man, who was peremptorily refused the services of Lazarus, 
would have gone himself, and knocked, and tipped among his brethren, 
till he had frightened them to repentance; and this mode of com- 
munication between the living and the dead had been divulged, long 
before the advent of the Newark girls, Mr. Spear, and company. We 
conclude, therefore, that the new revelations have no connection what- 
ever with departed spirits. 

V. Another objection is found in the character of the mediums and their 
associates. Though God lias seldom spoken by earthly dignitaries, and 
has generally " chosen the foolish things of the world to confound the 
wise, and the weak things of the world to confound the things which 
are mighty," he has uniformly chosen persons who were " rich in faith 
and heirs of the kingdom." If he chose Saul of Tarsus, a persecutor 
of Christ, to be an apostle, he was not initiated until he became a new, 
penitent, praying, converted man. So of Peter, and of all the apostles. 
His communications were made to his friends, to those who sought him 
in fastings and prayers, in the temple and about his altar. But, in 
the present case, the order seems to be essentially reversed. Universal- 
ists, Come-outers, infidels, Sabbath breakers, charmers, phrenologists, quack 
doctors, and others, who have never been distinguished for devotion to 
God and his truth as it is in Jesus, are particularly favored. They are 
chief priests of the profession. Hence, when a Christian gets into the 
rappings, he instinctively feels that he is out of place, that he belongs with 
the enemies of the church ; and he leaves his old associations, and 
joins himself to his new friends, the Rappers. Just as Come-outers, 
Universalists, &c, when they u repent of their sins," and commence a 
life of prayer, and holy living, leave their old associates, and go over to 
the church. 

Now, it does seem to us, if God had been going to make a communi- 
cation to the world through human spirits, for its religious benefit, he 
would have selected different mediums. But this objection will only 
have weight with believers in the Scriptures as a revelation from God. 
The Rappers, of course, if honest, would expect the spirits to hate the 
church and her ordinances as much as they do, and rap against her 
Sabbaths, sanctuaries, Bibles, prayers, heaven, hell, and other pecu- 
liarities, just as they are said to do. 

VI. We object to the new revelations still further, that they are ir- 
reconcilable with the Bible. Christians agree that the Bible is from God, 
and is the standard of religious truth and doctrine, so that what is not 
clearly taught therein, or may not be fairly inferred therefrom, is not 
true. And it is also agreed, that its teachings are sufficient, accompanied 
by the Holy Spirit, as they are, for all the purposes of life and salva- 
tion. It is claimed, therefore, that no impression, experience, doetrine, 
or action, which is not according to this book, is from above. Hence, 
said the apostle to the Galatians, " Though we, or an angel from 



KNOCKINGS NOT FROM SPIRITS. 37 

heaven, preach any other gospel unto you, than that which we hav* 
preached, let him be accursed." (Gal. i. 8.) 

If, then, the revealments of the " knockers " are, as is assumed, from 
departed spirits, and are to be relied on as true, they must harmonize 
with the inspired records. But they do not. Some of the most im- 
portant truths they flatly deny ; others they deny by implication from 
asserted doctrines, while many are passed over with entire silence. For 
example, — 

1. The Bible teaches the future and eternal punishment of those who 
die in impenitence and unbelief. But the knockers generally say there 
is no such punishment. They divide departed spirits into ranks, or 
circles, and set them off upon a course of endless progression, with a 
certainty, that they will graduate from circle to circle, till they reach 
the highest sphere. Avery pretty notion indeed, extremely comforting 
to " murderers of fathers and murderers of mothers," and other rebels j 
but it is utterly destitute of authority. The Bible gives no hint, not a 
vowel point, upon which to build the castle. It originated in another 
quarter. Mr. Ballou says, it is according to the philosophy he has 
taught for many years, and we believe it. Its origin is earthly. The 
spirits know it is not true. It is another gospel. 

2. The Bible teaches that man is conceived in sin j that he is " cor- 
rupt" t; sold under sin;" that he is depraved, " carnally minded" and 
therefore, that he is weak, and poor, and miserable ; and that Christ 
was sent a u quickening spirit." But the " knockers " have nothing 
to say about all this. The fall of man has no place in their creed. 
" Man," says Jackson Davis, is " an incarnated divinity." They talk 
about following "reason" " nature" and "philosophy" just as if nothing 
had happened, and man were as clear sighted, and unbiased to evil as 
he is to good. 

3. Nor do repentance towards God, and faith in the Lord Jesus 
Christ, form a part of their creed. They are not even mentioned, though 
the Scriptures urge them as indispensable to salvation. The prophets 
preached that men ought to repent, lest iniquity should be " their ruin." 
(Ezek. xviii. 30.) John came preaching repentance. Jesus followed, 
urging the same duty by the awful considerations of the love and dis- 
pleasure of God. And his apostles did the same, as all successful 
ministers have done since. But the reputed "spirits" do not even 
mention the thing. Kepentance has no place among them. They come 
knocking about the merest trifles, and that for the amusement of infidels, 
and other enemies of the cross, whose first duty is to repent and believe 
the gospel ; and yet they say not one word about it. How unlike to 
heaven is this ! The Saviour declares, " There is joy in the presence of 
the angels of God over one sinner that repentethr And he came not to 
call the righteous, but sinners, to repentance. But the spirits seem to 
be quite unaffected with any thing of this kind. The reason unques- 
tionably is, they are Poughkeepsie, Rochester, Hope Dale, and other local 
spirits, and not heavenly. 

4. The same is true of pardon or forgiveness, and regeneration — great 
Scripture doctrines. " Except a man be born again," said Christ, t: he 
cannot see the kingdom of God ; " that is, born from above, " not of 
blood, nor of the will of the flesh, nor of the will of man, but of God," 
(Gal. vi. 15 ;) so born as not to sin, but to hate sin and turn from 
it, and so forgiven that all his sins are "blotted out." These are 
fundamental principles, the very essence of divine revelation. The 
way of gaining these grand achievements was the good news which 



38 SPIRIT RAPPINGS. 

Christ rune: Kn the ears of the world. The guilty sinner needs pardon ; 
the Ctnial mind, which is enmity against God, and cannot be subject 
to his law of its own energy, needs regenerating. 

But the u hu* & vrs " say nothing on the subject. According 
to Mr. Ballou's book, they arc all taken up with the new develop- 
ments — "social reform," and other things of little^ importance. 
His spirit son is represented as saying that, when they look on the 
different kinds of -wickedness around, they " are made to rejoice by 
turning their eves to this dale, [Hope Dale,] and in the vision of faith 
beholding the whole earth under such principles, and those even better, 
changed into the Eden that once was." (p. 225.) It is interesting to 
observe the sympathy spirits have for the views of their living friends. 
Romanists have had many communications from them, and they 
uniformly relate to masses, purgatory, pilgrimages, alms, &c. Boden, 
in his Demonology, mentions cases where spirits have appeared to 
indicate that certain dead were in purgatory, and wanted prayers and 
alms for their deliverance. It is assumed that a catechumen, dying 
without baptism, was permitted to return to St. Martin to obtain that 
rite. (Phantom World, pp. 202, 203.) Sancho appeared to his master 
several centuries ago, four months after his death, and told him he was 
going to expiate the harm he did in the last war, and desired him to 
aid him by his good works, and have his wife give the eight sols she 
owed him on his salary to the poor in his name, to help him out of 
trouble. Being interrogated, he reported who was saved and who 
damned ; but King Alphonso had not been dead long enough for Sancho 
to learn about his case. But another spirit said he was in purgatory 
with them for a while ; but the monks of Clugni extricated him, since 
which they h^d not heard from him. (p. 286.) Some time before the 
death of Pope Leo IX., which occurred in 1059, there was a great rush 
of spirits, and the community was much alarmed. But one man of 
rare resolution accosted them, to whom they replied, " We are spirits, 
which, not having yet expiated our sins, we are going into holy places 
in a spirit of repentance. We arc now come from visiting the tomb 
of St. Martin, and we are going straight to Notre Dame." (p. 288.) 

If it were necessary, we could furnish volumes of such nonsense, 
which goes just as far to prove the orthodoxy of Romanism, as the 
present rappings go to prove Universalism and infidelity. They are 
all, however, we believe, a libel upon the spirit world, and upon 
Christianity, got up for the occasion, to help out a wicked system, 
which God rejects as he did Saul. 

5. The rappers are also silent in regard to the doctrines of the 
resurrection and the general judgment. The Bible reveals nothing more 
clearly than that the dead shall live again ; that they shall be judged, 
and every man receive " according to that he hath done." And all this 
shall take place at a definite time, called the day of judgment. 

But our new system makes no more allusion to these things than 
though they had never been thought of. And worse than this, it puts 
all spirits upon a process of progression, which is to continue ad 
infinitum. Of course, there can be no judgment, no adjudication of 
particular cases, and no punishment. So that the Bible, on these 
points, must be a grand lie — a mere scarecrow to frighten souls. 

6. They are equally heretical in regard to religious duties. Though the 
Bible insists on the religious observance of the Sabbath, they do not. 
Mr. Ballou, who seems to be the very chief of saints among them, en- 
joins prayer but twice, I think, in all his book, and then only mental 



KNOCKINGS NOT FROM SPIRITS. 39 

prayer. Most others say nothing about it. It should be observed, 
however, that those who are gradually receding from the churches, and 
following the rappings from religious considerations, often pray very 
ardently when they come around the table for responses. They did so 
in the cases referred to in New York, where the spirits rapped nothing 
but falsehood. But this is soon found to be an unnecessary and 
troublesome ceremony, too " ckurchisk" and unphilosophical for the new 
dispensation, and is laid aside, except where it is necessary to keep up 
appearances. Many are too conscientious to be seduced away from 
all their old tendencies at once. A little prayer to open, takes off the 
curse very much, and makes it quite saint-like to consult the spirits. 

7. Indeed, they are wanting in almost every point of Christian theology. 
The materialism of Mr. Davis we have before proved. Mr. Ballou 
says, u Matter and spirit are both eternally coexistent substances in the 
universe." (p. 5.) Of course, God is not the Creator of the universe, for 
what was created must have had a beginning, beyond which it did not 
exist. " Each," he says, " exists more gross or more refined, the finer 
pervading the coarser through all degrees. But these terms seem to 
belong to matter. , It does not sound well to say " coarse " soul, and 
"fine " soul. What does the writer mean ? Does he not hold that the 
soul is ." refined matter" ? If he does not many of his coadjutors do. 
A Mr. C. H. White, who is both a medium and an author, says " he 
agrees somewhat with A. J. Davis " about the earth, and he denies 
that the time ever was when only two human beings existed, and 
says that u the vegetable and animal kingdoms, not excepting man, 
were made and expanded by natural process of refinement." (Hist, of 
Spir. Knoclcings, &c., p. 34.) That is, they grew. This writer con- 
cedes that he is a Universalist, — says the spirits designate A. J. 
Davis's, Hammond's, and Ambler's books, as the best to be read at 
the meetings of the circle, (p. 36.) He thinks a glorious day has 
dawned. But " ministers of the gospel are the last to assent to new 
truths." He is, however, comforted in the belief that though "priest- 
craft clings tenaciously, with iron nerves and muscles, to retain her 
followers in the chains of tyranny and bigotry," " the hour draws nigh 
when her foundations will crumble headlong, and she become a second 
Tower of Babel." (p. 17.) Whether this prophecy should prove true 
or not, the gentleman may be assured that he is not the first sufferer 
from ministerial tardiness to believe new notions. St, Paul gave the 
masters of a certain medium great trouble in his day, insomuch that 
they had him arrested and imprisoned. (Acts xvi. 16-24.) He also 
disturbed Demetrius, a silversmith, to such an extent that the whole 
city "was filled with confusion."* (Acts xix.) And we cannot deny 
that it would be just like ministers, if they should bring a cloud over 
the prospects of the Rappers. They certainly will do so, if they are 
actuated by the spirit of the preacher at Ephesus. 

VII. We object to the assumptions of the Rappers, that they are often 
presumptuous, childish, and contradictory. 

Presumptuous, in that they attribute to spirits a sort of omniscience 
and omnipresence which belongs only to God. Said the witch of Endor 
to Saul, M Whom shall I bring up 1 " And the medium inquires, " What 
spirit shall I call for ? " just as though the spirits of all the dead were 
present, and ready to communicate, while there may be a thousand 
other mediums in different parts of the world calling for the same 
spirit. It is further presumed that the spirit introduced is capable of 
giving correct information on all conceivable subjects, from the most 



40 sri Kir RAPPINGS. 

trivial to the most important, and that without a special commission 
from Qod. They are childish and contradictory, in that they attribute a 
degree of incapacity to spirits,, that has no foundation in revelation or 
well-established tarts. For instance, they account for the bad spelling 
of sonic o( the spirits, that they- had never learned English. One 
author, speaking of the Spirit of a child, who made bad«work in this 
respect, obtained information that it had been placed under the tuition 
ol % a relative spirit, and was making line improvement, and would be 
able to knock better soon. In one instance, a Rapper commenced a 
sentence and stopped short. Another spirit, coming up, explained by 
saying, that he was called away on " special business." A lady visited a 
medium, during the convention at the Masonic Temple, with important 
inquiries, but could get no responses whatever, because, as she was in- 
formed, the spirits had all gone to the convention. Yet with all this 
ignorance, ptess of business, and liability of being abroad, the spirits can 
generally be rallied to suit customers, and we arc required to believe 
that they teach the high mysteries of eternity in truth and right- 
eousness. 

They arc contradictory in other respects. We are acquainted with a 
preacher, who, happening into a neighbor's house, was informed that 
the medium daughter had a communication for him from his departed 
wife. He heard it with considerable interest, and questioned her on 
several points of doctrine, and was assured that he was in error. Sub- 
sequently he was in another house, where there was an excellent medium, 
who, to her credit, only operated for family purposes. The wife, being 
called upon the stand again, assured him he was preaching the truth, 
and urged him to continue in the work. Such contradictions are con- 
stantly occurring. Mr. Ballou details several of them, and adds, " In 
fine, specimens of almost every thing incoherent, contradictory, deceitful, 
and absurd have come from what purported to be spirits," and says, it 
is " extremely difficult to answer satisfactorily " how these things are to 
be accounted for. (p. 60.) How, then, we ask, can a sane man receive 
the testimony of the Rappers on any point, not demonstrated by other 
evidence ? 

VIII. Finally, we reject the whole concern — operators, mediums, clair- 
voyants, hnockings, and other mysteries, be they more or less — as means of 
information from the spirit world, on the ground, that its results are 
morally and religiously evil, and that continually. God's revelations have 
always been characterized by a high moral tendency. Appealing to 
our intelligence, our sense of right and wrong, our self-love, our hopes 
and fears, they have impressed us with those sentiments which prompt 
men to obey God and do good to their fellow-men. They have proved 
themselves " profitable for doctrine, for reproof, for correction, for in- 
struction in righteousness." (2 Tim. iii. 16.) And, if, they have not 
made every man who has come within their influence what he ought 
to be, it is because some have turned away from the holy command- 
ment, and would not submit to the divine counsel. 

But how is it with the pretended revelations of mesmerism, and the 
knockings ? We have no hesitancy in saying, that it is exactly the 
reverse. As a general thing, they are brought forward by irreligious 
men, who have not failed to rap Christianity on all favorable occasions ; 
and they have been its chief priests to the present time. If they are 
not infidels outright, they are 'in effect. They reject the fundamental 
doctrines of the gospel, particularly those which disturb the conscience, 
awaken the fears, and bring sinners to Christ. They have been the 



PHENOMENA, HOW DISPOSED OF. 41 

enemies of the church for years, and have tried more ways than one 
to destroy her influence. Several of the men who figured largely in 
the ranks of the Come-outers a few years since, are. now prominent 
among the Rappers, and are rapping away at the church just as lustily 
as they did under their former name. The president of the rapping 
convention held in the Masonic Temple will excuse me if I say. that, 
when best acquainted with him, he was a distinguished Come-outer of 
the Garrison and Bronson Alcott school. His history will show, that 
this is not the first convention in which he has taken a prominent part. 
And where is the evidence, that he loves the Lord or the church any 
better now than then ? We are not aware that he professes to have 
changed at all in this respect. 

But " some ministers and other good people are interested in the 
rappings." True, curiosity led many to look into it a little at first, and 
some, being exceedingly credulous, were carried farther than they in- 
tended to go. Where they have embraced the Rappers as divine 
teachers, they have generally left the church, and gone to their own 
company. And this is as it should be. When men adopt new revela- 
tions, contradicting the Holy Scriptures, and making it religious for 
Christians to affiliate with the enemies of the cross, as hale brothers 
well met, we think it time for them to secede. Some did the same 
thing under the leadership of Mr. Garrison, ten years ago, and took 
leading parts in the anti-church and anti- Sabbath conventions. And 
they were caressed as " Progressionists" " Universal Reformers" &c. ; 
and they did more for Come-outism, than those who had never been in 
the church at all. And some ministers have run after the " Rappers " 
honestly, perhaps, at first, but they have been corrupted. There are 
more, however, who have gone far enough to produce the phenomena, 
and then left it because of its evil tendencies. Like the witchcraft of 
old, it almost invariably leads its votaries away after other gods. It is 
therefore to be rejected as an enemy to religion and to man. 



CHAPTER IX. 

THE PHENOMENA CONNECTED "WITH THE * KNOCKINGS " — HOW 
DISPOSED OF. 

" What then," say the advocates of the new revelations, " are you 
going to do with the facts ? " " How will you explain them ? " To 
this we reply, — 

I. Suppose we should conclude to put them with thousands of 
others, which are older and more common, and yet remain unexplained? 
If the inquirer will look around, or even within himself, he will be 
forced to concede many facts, of which he can give no rational ex- 
planation. He may, perhaps, discover that the earth rests upon an ele- 
phant, but what supports the elephant will not be so easily determined. 
Should we insist that he give the explanation, or believe that the ele- 
phant stands upon the shoulders of the Hindoo god Vishnu, he would 
think that we had pressed him unreasonably, and would claim the 
right of choosing some other alternative. Yet this is the precise 
position in which he places us. We must explain the facts, he says, or 



49| SPIRIT RAPPINGS, 

believe they are caused by departed spirit*. That is, we must explain 
the facts, or admit bis inferences from theni. 

II. Suppose wo should choose to attribute the phenomena to the 
Jtril, rather than to departed spirits? His existence is substantiated 
beyond reasonable doubt. We have as clear proof of it as can be pro- 
duced of the existence of God, or of human spirits. As to intelligence, 
he is represented as standing very high. Hence his powcY to deceive. 
His ability to produce the knoekings, tippings, &c, is undeniable, since 
we are divinely assured that he has great power, it was he that 
tempted and afflicted Job, that destroyed his children and property ; 
that bound a daughter of Abraham " eighteen years ; " and that possessed 
and tormented many in the days of Christ. The knoekings would be 
easy enough for him, unquestionably. And the tipping of a table with 
several men sitting upon it would not be a circumstance to what he 
has done many times. And we see nothing in the phenomena, or their 
special abetters and supporters, inconsistent with the idea that he is at 
the bottom of the whole thing. And certainly, there is no good resulting 
from it to invalidate this view of the subject. If there be now ami 
then a ray of light, or even if there be some important truths conceded, 
and some benevolent results reached, — of which, however, we see no 
evidence, — it is only in accordance with his old habits. His objects are 
sometimes secured more readily by transforming himself into an " angel 
of light," and by admitting some truths, and using some Scripture, 
as he did in tempting the Saviour. History shows, that rank infidel- 
ity does not take well in this religious world. It must be sweetened 
with some truth, and have some show of goodness, or it cannot suc- 
ceed. And then these phenomena look just like works of the devil, as 
detailed in Scripture. So that the presumption that he may be the 
real " rapper" after all, would not be so wild as some may imagine. 
And the knockers seem to be aware of it, and, therefore, to get rid of 
the difficulty, deny the existence of such a being as the devil in the 
very outset. 

Eor ourselves, if we must believe the rappings are produced by 
unembodied spirits at all, we shall be compelled to take this view of 
the subject: i. Because the devil possesses the powers and faculties just 
named. 2. Because of a very striking correspondence between these 
things and his former proceedings, as stated in Holy Scripture. 3. Be- 
cause of the religious views and affinities of the rapping fraternity. 
4. Because the tree is to be known by its fruit. And, finally, because 
it is not known that departed spirits possess the powers necessary to 
such results. 1. It remains to be seen that they have any communica- 
tion with the living, except by special commission, and for a special 
purpose ; whereas the devil hag been in frequent communication with 
them ever since the fall. 2. Suppose they were permitted, the question 
is, whether they possess the powers of ubiquity and intelligence attributed 
to them. We know the devil can do these things, because God has 
revealed it. But where is the evidence that departed spirits can do 
them ? especially that they can lift tables loaded with men, smash up 
chairs and crockery, and perform other feats of power 1 or that they 
can look into the future, and disclose the hidden things of eternity, at 
the bidding of a frivolous circle of unbelievers in everlasting truth ? 
No one of these points is yet revealed, nor can it be proved, while every 
one of them is provable of the devil, from divine revelation, and his 
own doings. 

III. But suppose we should believe that the knoekings are produced 



PHENOMENA, HOW DISPOSED OF. 43 

by the mediums themselves, though we cannot explain the manner in 
which they are effected. Would this be inconsistent, or unphiloso- 
phical, or irreligious % I believe it is the immaterial spirit in me that 
moves my fingers and pen, but I have not the slightest idea how it is 
done. We believe the food we eat is transformed into blood, flesh, 
bones, hair, nails, &c, and thus sustains the different parts of the human 
system 5 but no mortal can fully explain the process. Nor has it ever 
been seen how spirit can move matter at all. Mr. Anderson, the great 
American wizard, keeps his patrons entranced with his jugglery, and 
they are compelled to say that it is wonderful, though they are unable 
to explain how he does it. Should hd^assume to do it by the power 
of Gabriel, and demand us to believe, or explain, the teachers of the new 
revelations would be obliged, on their own grounds, to believe. Had 
the magicians of Egypt placed Moses in this condition, he must have 
become an idolater, because he was probably unable to explain the 
power of their enchantments. We object to being limited to these 
alternatives. There are others which we prefer. 

In relation to the raps being produced by the mediums and their asso- 
ciates, we remark, 1. That we see less difficulty than attends the be- 
lief that they are produced by departed spirits. But it will be asked, 
How can spirits in the flesh move tables, without touching them ? 
Here is « the "pinch" and we do not say that we have the means of 
giving a satisfactory answer. But if the inquirers will tell us how 
departed spirits can move tables, and produce the other phenomena 
attributed to them, we will try. Or, if they will prove that departed 
spirits can do these things, or have done them, though they do not 
explain how, we will engage to show how spirits in the flesh can do 
them. But this is impossible. Hence, we see the grossness of their 
assumptions, and the unreasonableness of their demands. They assume 
that departed spirits have the power to produce these phenomena, which 
we deny ; then, that they do produce them, though they cannot tell 
how, and demand of us to explain how spirits in the flesh can produce 
them, or concede what they assume. The only reason they can give for 
attributing the raps to departed spirits is, that the rappers say they are 
spirits. Yet they concede that the spirits afe often of a low class, and 
do lie ; that they pretend to be what they are not, as one is reported to 
have said in explanation to her inquiring husband, " My name is 
often used where I am not." Now, if they lie about one thing, they 
may lie about another ; and hence, as no man has seen them, or can 
see them, to distinguish which is good and which bad, which truthful 
and which /treacherous, were we to admit that departed spirits make 
the raps, their testimony would not be worth one fig. It would not be 
taken in court, nor would any sane man venture a sixpence upon its 
authority. But they are not agreed in this particular. Some claim to 
be the spirits of beasts. So that the pretence of Rappers, that they are 
spirits, is no evidence at all. 

2. We consider the point conceded by some of the principal movers 
in the rappings. Mr. Sunderland, whose name stands high in this con- 
nection, though heterodox in his religious views, probably, as any 
of the rapping % fraternity, discards the idea. Mr. Ballou, who 
claims that the rappings are generally produced by departed spirits, 
and places great account upon their revelations, admits that they may 
be caused, or greatly affected, by undeparted spirits, that is, " spirits in 
the flesh, who, by their will, or psychological power, control the agency 
which gives forth sounds, motions," fee. (p. 52.) "Hence," he says, ''the 



which gi\ 



4A SPIRIT KAPPINGS. 

communications, even o( a decent and urll-mcaning departed spirit mtgrAi 

ro^Jt 1 ouf j'/i (7 irr// awkward translation, something ymw unlike what was 

intended." (p, 61.) We have quoted from this author before to the 
same effect, and might add several pages more, recognizing tho 
power of mediums to control the raps. If, then, the mediums control the 
raps, why not produce them ! If they produce them in some cases, why 
no: in all ! It seems to us that if we have diseovered a pysehological 
power in mortals, in some cases, to make the raps, and in others to con- 
trol them, it is more reasonable to believe that they are made in all 
cases by the same power, than to attribute thern to an intangible agent, 
whose presence, power, and action are unestablished by any sufficient 
evidence. 

3. Our third remark is, that there are numerous facts which render it 
decidedly more probable that the raps are produced by the mediums and 
their associates, than that they are the work of departed spirits. In 
this we mean to concede certain physical phenomena, such as have 
been detailed in the preceding pages, and that they arc not to be ac- 
counted for by any legerdemain, trickery, or sleight of hand, nor purely 
by magnetism or electricity, though there may have been respectable 
counterfeits produced by these means. Our opinion is, that there is a 
certain power in some persons which enables them, under favorable cir- 
cumstances, to produce all these results. It is not strictly physical, 
nor is it entirely intellectual, or sympathetic, but seems to be a combi- 
nation involving perception and will. We hardly know what name to 
give it. It is not electricity, though we have no doubt electricity has 
something to do with it. It is not animal magnetism alone, though the 
magnetic or clairvoyant state has seemed to be a necessary circumstance 
in producing some of the phenomena. One writer denominates it spi- 
' ricity ; but the name is of the least consequence. Does the thing exist 
in fact ? We have no doubt of it ; and though we do not design to 
enter much into the philosophical aspects of the question, we beg the 
reader's attention to the following facts : — 

(1.) It is an old truth, and not fiction, that there is a power in some 
persons to detect the locality of metals and water in the earth by the 
aid of a hazel stick. The writer has seen the operation. What power 
is that 1 No one can explain it, and yet its existence is generally con- 
ceded. Now, if there be that in persons which causes the stick to 
bend downward as they hold it over metals or water in the bowels 
of the earth, why may there not be something in others, that will 
cause the table to move, or give out sounds as they approach it? 
(2.) In 1839, two* Smyrna girls visited France to exhibit what was 
then called their " electrical powers" in moving tables without contact. 
Men of science assembled to witness the performance. They heard 
sounds, saw the table shake and move, but found that by placing a piece 
of iron on the table, the phenomena ceased. They were also found to 
be disturbed by a change of atmosphere, showing clearly enough that 
electricity was concerned in producing them. — Philosophy of Mysterious 
Agents , p. 101. 

(3.) Some thirty years ago there were many experiments of this na- 
ture in Europe. Speaking of the results, one writer says, "I saw the 
chairs move ; a large dining table was thrown against me, and a small 
stand, on which stood a candle, was tossed up and thrown into my 
wife's lap." In another case, it is recorded, " The table was forced 
against each one of us so powerfully as to move us from our position, 
together with the chairs we occupied, in all several feet." (pp. 140, 141.) 



PHENOMENA, HOW DISPOSED OF. 45 

This power is not limited to mesmerizers, nor to any particular as- 
sociation. Yet it may be concentrated, and employed to produce 
remarkable phenomena. The rules laid down for forming circles are 
philosophical, but they seem to us to explode the idea that the raps are 
made by spirits. (1.) The circle should be composed of fourteen persons. 
But why fourteen ? (2.) None must be admitted who are " opposed to 
receiving manifestations conflicting with their preconceived opinions, or 

WHO WILL NOT SIT IN A PASSIVE STATE." (3.) The Circle must 

combine both ladies and gentlemen. (4.) They must seat themselves at 
the table, the ladies on the opposite side of the gentlemen, and take the 
magnetic cord in their hands. The object of this is said to be to " con- 
fine their thoughts to one thing" and " insure a passiveness requisite for mu- 
tual improvement" Will not the spirits rap without all this parade ? 
But this is not enough. (5.) Silence must be preserved for one hour. 
(6.) All must then put their hands upon the table — Hist, of Spir. 
, KnocJcings, pp. 28, 29. Now, which does this look most like, coaxing the 
spirits to rap, or preparing a battery for producing the sounds among 
themselves ? We leave the reader to judge. 

4. Mr. Rogers gives us, in his " Philosophy of Mysterious Agents" a 
fact of the spirits being banished from a very happy gentleman by 
a dose of calomel and rhei. He has lectured the doctor many times 
since on his wickedness in dispersing them, and thinks less of the 
regular practice than formerly. The same physician, a gentleman of 
this city, was called to visit a young lady twenty-two years of age, 
a regular " rapping medium" He found her to be affected with head- 
ache, sensation of fulness in the cranium, frequent vertigo, resulting 
often in spasms and convulsions ; sometimes had cataleptic attacks, 
complained of pains in the back, &c. ; pulse rapid, coldness of the 
extremities, amenorrhcea for the last ten months. " She informed 
me," he says, " that she had not been able to sleep half the nights for 
the last six months, on account of the almost constant rapping of the 
spirits around her. And they would keep rapping, she said, until she 
questioned them. To be satisfied whether all this was not the work- 
ing of a diseased fancy, and was not altogether subjective, I made care- 
ful observations, and soon became satisfied that the sounds were not 
in her fancy, but outward, veritable phenomena, cognizable to my own 
sense of hearing as well as hers. Neither could they have been produ- 
ced by collusion. I now asked her to question them. One afternoon 
I called upon her, and found her nervous system in a high degree 
of excitement, indicating an epileptic attack. The rappings were 
heard around, here and there. I immediately administerd a powerful 
sedative. On this the rappings ceased, and have never annoyed her 
since, with the exception of twice, when a few faint raps were heard 
during some slight paroxysm of the nervous malady." (p. 288.) 

From these and other cases innumerable, it is obvious that the rap- 
ping agent is physical, and not spiritual. The most rigid Thomsonian 
cannot presume that the spirits would be so offended at a dose of cal- 
omel, as to take their leave of a favorite subject, and never return. 
Nor can our spiritmongers think that they would budge an inch, for all 
the " sedatives " in creation. And yet we see, that the administration 
of certain drugs, has ended the rapping in a day, in the case of a me- 
dium of great power. 

We should be gratified to give what we regard to be the proper ex- 
planation of these facts ; but we leave this branch of the subject to 



46 BPIBIT RAPPINGS, 

Others. If any arc disposed to examine this matter of rapping power, 
they will find a multitude of interesting facts, and well-arranged argu- 
ments in the above mentioned "Philosophy." AV T e regard this as an 

able work, well worthy o( the attention of all persons interested in the 
true philosophy of the rappings. 

Uut we shall be asked. If this rapping power be a physical agent in 
the circles, how is it controlled ? We answer, Just as the magnetic or 
mesmeric power is controlled — by the will and movements of mesmer- 
iiers. They possess a power to mesmerize certain willing subjects more 
or less, at their pleasure. So mediums possess a power (which time 
and investigation will more fully explain) to produce mysterious 
sounds, move tables, shake doors, &c. How this power is influenced 
by the willy we cannot explain, any more than we can explain how the 
feet, and hands, and tongue are governed by the will. One is no 
greater mystery than the other. And the fact that this power some- 
times operates to produce its phenomena without the consciousness of 
the medium, is no more incredible than that all our limbs and other 
faculties do the same, as we know they do, from every day's observa- 
tion. Hence the unconsciousness of having produced these phenomena 
on the part of the medium, is no satisfactory proof that she did not 
produce them. People seldom have any consciousness of what they 
are really doing in a state of dreams and mesmerism. They often 
fancy they are drowning, flying, falling, &c, though they are actually 
lying still, or engaged in other ways. Mr. Rogers places this point 
in a very clear light. 

"We shall be asked, also, If this rapping power is in the mediums, and 
is in any way subject to their will, why cannot they produce the phe- 
nomena one time as well as another? We answer, For the same rea- 
son that a man cannot speak as well at one time as another ; and that 
chemists and philosophers cannot always succeed alike in producing 
the same scientific phenomena — the circumstances are not alike favor- 
able. Owing to personal causes, the power is not always the same. 
It varies with the health, and mental and nervous states of the medium, 
and others of the circle. And these are affected by other circumstances, 
as the state of the atmosphere, food, exercise, and the company present 
at the sitting. These are the surly spirits, that take fits, and will not 
knock at all, and then again knock lively. Hence the managers insist 
that the mediums must not be overworked, because it will exhaust the 
nervous energy, or whatever you please to call it, by which the mystery 
is wrought. And here, too, they insist on having only a few present, 
and those of a particular character and demeanor. And then, every 
thing must be conducted just so gravely and thoughtfully. Not that 
the spirits are so very pious and sensitive, that they would be afflicted, 
and refuse to knock. For, if there are some punctilious ones, it is 
evident from the revealments, that others .would not mind a little noise 
or irreverence, since they are quite inclined to deceive their mortal 
inquisitors, and make sport for themselves. The object of all this 
nicety is to keep the mind and nerves of the mediums right, so that they 
may bring their forces to bear upon the point. Moderate mediums 
would be disturbed by the presence of powerful unbelievers, and not 
less so by fun and ridicule, noise and disorder. 

We have no doubt they are often disarmed by qualms of conscience, 
so as in a measure to lose their power. It is conceded by the ablest 
expositors of the rappings, that some mediums begin very feebly, and 



PHENOMENA, HOW DISPOSED OF. 47 

wax stronger and stronger, till they reach a high character; and 
others lose their power altogether.* So long as they allow shame, 
or guilt, or the fear of man to harass them, they can do hut little ; but 
as these impediments pass away, and they become valiant, they are 
correspondingly perfect. And, then, if by the Spirit of God, or other- 
wise, they are aroused to see the sin, disgrace, and danger of their 
course, and to tremble in view of the consequences of pursuing it, 
they lose their power, as did the " damsel " who possessed the spirit of 
"divination." (Acts xvi. 18.) When she was awakened, and began 
to follow the apostles, acknowledging their office, she could do no 
more and " her masters or magnetizers saw that the hope of their gains 
was gone." 

The reader will understand, that these are not mere hits, but facts, 
conceded by the Rappers in general ; that is, so far as they relate to 
the necessity of having things in just such shape, in order to bring out 
the wonders. If it were necessary, we would prove this beyond a doubt. 
The explanations and inferences are our own, the justness of which we 
submit for consideration. 

But some will inquire, Suppose this to be true in regard to the raps, 
and other physical phenomena, how do you explain the indications of 
intelligence manifested ? The question is a fair one, and demands a 
serious answer, which we will endeavor to give. If we shall fail of 
making every point as clear as is desirable, the reader will remember, 
that the subject docs not admit of demonstrations cither way, and that 
we are limited to a few lines. We must satisfy ourselves for the 
present with such conclusions as seem the most probable, all things 
considered, and await the developments of the future. With this pre- 
cautionary suggestion, we remark, — 

That the intelligence manifested by the phenomena is partially ac- 
counted for by the intelligence of the mediums, except where they are 
perfectly magnetized, or by other means are in that peculiar state in 
which the brain becomes nicely susceptible to impressions from men 
and things. When in this state, the mind seems to be defunct, while 
the brain, in a highly-sensitive state, receives impressions of things, 
and automatically indicates them to others. The knocks, speech, or 
writing, therefore, will be directed by that other mind, or fact, which 
occupies the brain. If there are different minds in rapport with it, the 
demonstrations may be confused and contradictory. And the same 
will be the result where the medium is imperfectly passive. The 
knocks will be according to the aggregate of the contending minds in 
rapport with the brain. Should there be one more powerful than 
others, it will control and have every thing in its own way, though it 
may be entirely concealed from the company present. 

This is actually admitted by Mr. Ballou and others, who claim to 
converse with spirits 5 and it is demonstrable by facts. We could 
name a Christian gentleman who has so much power of this kind, that 
he can go in where experiments are being made, and control them to 
his own liking. Observing the operations of a most distinguished 
lecturer one evening, he remarked to a friend, that he could counteract 
the results, and make them very different. And to prove it, he said, 
" When the medium gets to such a point," she will stop ; and she did so. 

* Mr. Loveland informed the writer a little before he left the church, that he was 
improving in mediumship, and had the promise that he should become a writing 
medium. He has probably reached that puint <>ince he left. 



48 SPIRIT KAPPIttGS, 

Thus he took her right out of the bands of the lecturer, without his 
knowing what was the difficulty, and (.-out rolled her jus he pleased. 

Now. whether we hare stated the philosophy of the thing correctly 
or not, we do not mistake as to the /nets, llenee, when the mediums 
come around the enehanted table with their chosen circle, they enter 
into communication with that circle together, or separately, and feel 
and know what they feel and know. Hence, if one asks, "How old am 
I \ n he necessarily thinks of his own age, which thoughts impress the 
medium in communication with him more than they do himself. If 
he asks, (to adopt the nomenclature of the Rappers,) " What docs the 
spirit of my wife wish to say to her husband ? " the picture of his wife, 
her views, affections, domestic habits, modes of expression, are all 
before him, and impress the brain of the medium, so that the answer 
is made much as the wife used to speak herself, and in accordance with 
her former views, or the husband's idea of what she would naturally 
say ; provided, however, Jirst, that the medium is not partially con- 
scious, and biased by prcadopted opinions ; and secondly, that a more 
powerful mind in the flesh does not interfere, and control the answers. 
Should the medium disclose what the husband supposes to be a secret, 
it will be attributable to the fact, that he thinks of it himself. Hence, 
if the medium goes into communication with the whole circle, she will 
know and express what they know, and will astonish them with de- 
velopments of the most wonderful character. 

But we are told that " this does not cover the whole ground — that 
there are phenomena which it does not explain." We concede it. 

1. Mediums sometimes give answers different from the true one which 
is in the inquirer's mind. How is this ? 2. They often teach different 
doctrines from those which the inquirer believes, and wills to have con- 
firmed. 3. They sometimes contradict themselves while in communi- 
cation with the same person, and without his willing it. 4. They make 
true statements, contrary to what the inquirer supposes he knows to be 
facts, and what he wills to have made, and yet they turn out to be true. 
There is a large class of these difficulties, but we think them perfectly 
reconcilable with our position. 

1. Let it be borne in mind, that mediums are seldom free from per- 
sonal bias, and hence do not always speak other opinions than their own. 

2. That where they are so, that is, where the mind is entirely abstract- 
ed, they are an instrument on which the circle may play any tune 
they please. A Romanist, having the ascendency, elicits responses to 
his taste. A Christian, overpowering him, brings out Protestant views ; 
but an infidel, of more powerful will than both together, may call out 
responses demonstrating infidelity. And all this without a word being 
said by either of them. The inquirer may suppose the fact to be thus, 
but the answer is different, and correctly given, because another in the 
circle knew better than the inquirer, and had more influence with the 
medium. 

But how is it where no one in the circle knows the fact, and it is given 
correctly ? For instance, one asks, " Where was my father born % " but 
does not know himself, nor is the correct answer known to any one in 
the circle, yet the medium gives it. In such cases it will be generally 
found, that on asking the question, the inquirer's mind wanders to the 
old family Bible or other book wherein the fact is recorded, and where, 
by a process which is not fully understood, the brain of the medium be- 
comes impressed with the record, and gives the right response. The 
knowledge seems to be intuitive. Some would attribute it to "second 



PHENOMENA, HOW DISPOSED OF. 49 

tigJtt," of which the world has heard so much in past time. The power 
of knowing these things is not very dissimilar, and certainly not more 
wonderful, than the peculiar power of Colburn and SafTord, manifested 
in solving mathematical problems. It furnishes the result, without the 
trouble of going through with the usual process of reaching it, and fur- 
nishes no more reason for assuming spiritual agency than do the 
thousand similar cases, of the existence of which we are assured. 
There is a communication between the brain and that record, as strong 
as the telegraphic communication between Boston and New Orleans, or 
the communication between the face of the customer and the plate upon 
which his phiz is daguerreotyped by a single look. 

There is one other class of facts to which we will barely advert. It 
embraces all those cases where the mediums have reported distant 
events. For example, a medium visiting Rochester had, as he thought, 
■a communication from a spirit that his child Was dead at Lockport, 
which turned out to be true. How do you explain this 9 it is triumph- 
antly asked. In reply, we say, as we have before said in a general 
sense, perhaps we cannot explain it at all. For aught we know, the 
despatch came over the telegraphic wires to the medium, before it came 
to the brother who reported the case. Or, he might have known his 
child was dangerously ill, and guessed he was dead. But if we cannot 
explain it, it does not follow that a spirit communicated the fact. How 
could a spirit in Rochester know what was occurring in Lockport ? 
Answer that, my friend, will you 1 When you have done that, just tell 
me how you know it was a spirit 3 How do you know but it was the 
Great Father of all, and" not a human spirit, that did it ? or an angel ? 
Prove that it was a spirit, and we will show how it was done. 

But it seems to us not so very difficult a case after all. Mesmeric 
subjects have their congenial operators, who often have such influence 
over them, that they can throw them into the mesmeric state at will, 
however distant, and impress them with such facts or falsehoods as they 
please. This man lived at Lockport, and had his familiar spirits there, 
with whom he had been in correspondence. The fact of his child's 
death was undoubtedly known to the circle. Why might not they have 
impressed this fact upon him at that distance, as well as any other fact ? 
We see no more difficulty in one case than in the other. If one can 
throw another into the magnetic sleep sixty miles distant, we see no 
reason why he may not impress him with any news of the day. The one 
seems to^s as easy as the other, and can be explained as well as the other. 
If one requires the agency of disembodied spirits, so does the other. 

But we will not press this point further. Enough has been said to 
answer our present purpose. The reader cannot fail to see that the 
knockings, &c, are not attributable to spirits. There is not the slightest 
reason to believe that departed spirits have any thing to do with them, 
that does not apply to any other invisible being. The argument seems 
to be this : " I cannot account for the phenomena ; therefore they are 
produced by departed spirits." Others might say with equal propriety, 
u Therefore they are produced by an angel, or the devil, or by leger- 
demainy But this is not good reasoning, and we cannot be influenced 
by it. If there are other apparent miracles and prophetic announce- 
ments to which we have not alluded, they may be set down with many 
that preceded them, and passed away without explanation. People 
have in special cases predicted their own death, and that of others, in a 
remarkable manner, and have achieved other wonders, which have never 
been explained. Still the word of God remaineth sure. 
4 



50 SPItlT RAPPINGS, 

CHAPTER X. 

Tin: CONCLUSION 01 THE WHOLE MATTER. 

From the foregoing considerations we deduce the following practical 
inferences, to which the reader's attention is especially invited : — 

1. The first is, that to become a medium is dangerous. The physical 
influence of the operation, particularly upon the nervous system, is mani- 
festly of the most alarming character. It may be endured for a time, but, 
like other unnatural excitements, it will prey upon the system it con- 
vulses until it can no longer perform its proper functions, when disease 
and premature death will ensue. The extreme weakness and nervous 
irritability of mediums, should be a warning to others, not to resign them- 
selves to an influence so prejudicial to the laws of life. 

Its effects on the mind, are still more appalling. Self-control is an 
elemental principle in the human character. It is here that we find 
our responsibility, and safety. Take this away, and wc are mere ma- 
chines, without judgment or will, subject to be driven and tossed at 
the dictation of others. Thus it is with the subjects of mesmerism. 
They consent to suspend their moral, conscious existence, and leave 
themselves entirely in the hands of whatever operator may chance to 
appear. In this condition they are made to assume different characters, 
and are excited, and bandied about, till they cannot control themselves 
in their conscious moments. Multitudes have gone a step further, and 
taken their places among the insane. 

This, of course, involves another danger. In so impure and dis- 
honest a world as this, there is no security for our character and fortune, 
but in sleepless vigilance. What, then, are the dangers of one who 
submits himself to be divested of all consciousness and control, and 
subordinated to the passions of others ? Take the case of a young 
man, in whose integrity you have the utmost confidence. You wish to 
give him some charge of your business ; but how can you do so when 
you know that by a word, a look, or even a thought, from certain 
characters, with whom he spends his evenings, he may be paralyzed, 
and bereft of all capacity to do your business % You could not employ 
such a man with safety. And what safety has a young lady for her 
virtue, who submits herself to such a state? Look at ifa then, in 
what light we may, it is full of peril, and should never be submitted to, 
except by high medical advice. 

2. It is also a great sin against nature, and against God. The 
Creator has endowed us with rational powers, which we are required to 
exercise to his glory, and our own good. One who unmans himself 
with alcohol, and becomes senseless, silly, or raving, is a sinner by 
the law of God, and common sense. If he commits a crime in this 
state, we punish him, though he was deranged at the time, because he 
made himself deranged. He voluntarily assumed that state, and is, 
therefore, holden for all the consequences of it. If he dies by reason 
of it, he dies by suicide. This is all very plain. The same is true in 
regard to the use of opium, and other drugs. Good people esteem it a 
great sin to impair their intellectual and moral powers by any of these 
means. "YVe should rather strive to keep wide awake, and only con- 
sent to a different state when sick, and our medical advisers judge it 
expedient. But how is it any better to stupefy and befool ourselves 



THE CONCLUSION. 51 

with mesmerism, than with alcohol or opium 3 We consider the sin as 
great, at least, in the first case, as in the last. They are but different 
modes of destroying our moral and intellectual natures ; of reducing 
the free man to a slave, the rational man to a maniac or a fool. They 
are, therefore, equally criminal ', and should be avoided as the road 
to ruin. 

Besides, God requires us to "watch" to "consider" to be " active? 
to be " wise" to confide in him. But mesmerism, like drunkenness, dis- 
qualifies us for every duty. It is the extreme opposite of watchfulness, 
consideration, and right action. It destroys our capacity to see the 
evils that threaten us, or to resist them. In abandoning ourselves 
to it, we are liable to be "led captive," not only by "the devil 
at his will," but by any strong-willed villain that may have an end to 
serve by taking us in charge. We consent not to one evil only, but to 
any evil that our managers may fancy. 

We ask the Christian reader, then, how he can submit to be a medium, 
or resign himself to the mesmeric influence ; in other words, how he, 
with the commands of God upon him, obliging him to believe certain 
sentiments, and pursue a different course of conduct, can acquiesce in 
the condition of mediumship ; that is, how he can abandon the truth 
as it is in Jesus, all settled principles and opinions, will and desire, 
and become mentally and morally extinct, as it were, on pretence of 
receiving communications from departed spirits. Those who have no 
principles, and are floating about on the sea of speculation, may do it 
without sacrifice, perhaps. They may be u Orginals" or any thing 
else but Christians, without a departure from their position.^ But a 
Christian has to forsake all, and admit that he may be in error at every 
point and resign himself up to the mesmeric power, as a poor disci- 
ple, who would be instructed. We used to hear much said, in our boy- 
hood, about " forming a league with the devil," but never had any defi- 
nite idea of what it involved. But is not this the very thing ? It is 
all the devil asked of CJirist, and we cannot give more. If we go thus 
far, and he does not taTe possession of us. it is either because he is not 
what he is represented to be, or God, in mercy to our ignorance and 
folly, lays him under special embargo. 

But let it be observed, we do not say, that one may not be mesmer- 
ized, or possess the power of rapping and moving tables, without sin. 
Some have a very strong proclivity to the mesmeric state, even fall 
into it involuntarily, and may be in so susceptible a condition, as to be 
thrown into it against their will. And others have the rapping power, 
whether they will or not. It is in them, and they are not to be blamed 
for it. A gentleman who has no part in this business remarked the 
other evening, that his little daughter, without the least instruction, 
would make a table tip, and walk all about the room ; and we have 
this moment been informed of a lady in Portland, Me., who plays all 
these pranks with tables, knocking, tipping, and shaking them at pleas- 
ure, and who scouts the idea of departed spirits having any thing to 
do with them. Now, that attention is called to the subject, and the ex- 
periment is being tried, there are found to be many who have this 
strange power. What we object, to, is the effort being* made to obtain, 

* " Originals," is the title of a party formed in Boston a few months since. We 
understand the term to indicate the same as Freethinkers, or Deists. The party 
have no standards, and acknowledge no authority, but what they are pleased to 
call " superior goodness, justice, wisdom, reason, intuition." Mr. Sunderland 
affiliates with this party. 



HI SPIRIT RAPPINGS. 

Of elicit it. and the use made of it. The power is well enough, but 
appropriated as it is, it becomes AH instrument of tuiriyhtcousness. It is 
the innocent occasion of as real " (Urination" and necromancy, as ever 
existed, and is the most effective instrument of infidelity now in the 
field. It if to this that we allude, when we speak of the sin of 
mediumship. Here, mediums take rank with the witcl^of Endor, and 
the damsel who " brought her masters much gaiu by soothsaying ." They 
assume to converse with the dead, discover secret things, arid predict 
coming events. And, as has generally been the case, they claim to be 
wise above what is written, and treat the word of God with contempt. 

«'}. We believe it is equally wicked to patronize the Rappers, as spirit- 
ual tcachei's. 

1. It is an insult to God. lie is the infinite source of all wisdom, 
and has freely promised to supply our wants, in response to proper 
means. "We are charged to " ask of him, if we lack wisdom, and are 
assured, that he giveth liberally and upbraideth not." He is more will- 
ing to give "the Holy Spirit" to them that ask him, than earthly 
parents are to give good gifts to their children. Hence, to turn away 
from him to consult " familiar spirits," and to pry into the mysteries of 
the spirit world, by the mediation of the dead, is to implicate the Sover- 
eign of the Universe, in being either incompetent, or indisposed to give 
the necessary light. It is a kind of •treatment, which he has always re- 
garded as particularly offensive. If justifiable under any circum- 
stances, it is where he refuses to answer us. But it is wrong even in this 
case, as may be seen from the application of Saul to the witch of 
Endor. It seems to say, that God is insufficient for us, that he is only 
one among many, and that his communications may be enlightened 
and improved by the arts of necromancy. No matter how we may 
conceal it under a cloak of piety, it is an act of repudiation, and idolatry, 
that will sooner or later bring out the jealous God in judgment on 
the offenders. And the sooner those who resort to such tricks re- 
nounce all religion, and go to their own company, the more creditable 
it will be to the cause. 

2. It is a denial of the sufficiency of the Bible. Christians regard 
the Scriptures, as a perfect standard of doctrine and morals. They 
agree, that holy men of God wrote as they were moved by the Holy 
Ghost. But here is a new revelation, or, at least, an attempt to obtain 
one, implying that the old is wanting. Many have no hesitancy 
in avowing this openly. They seek light, and demand a " sign" But 
this is unnecessary ; the act speaks ; it unequivocally implicates the 
word of God, in darkness and insufficiency. Thus, doubting, men 
are soon led to disbelieve. Hence, most who consult the spirits to any 
considerable extent, have lost their confidence in the Bible. Many 
boldly deny its teachings, and vindicate the suggestions of the Rap- 
pers ; while a still greater number are paralyzed. They have lost their 
former faith in God and his word, are halting between two — hardly 
knowing what to believe. The charm is upon them, the moral poison 
is working, the snaky coils of infidelity are intwining around^hem. 
They are already half fallen, and can only escape by a speedy return 
to the simplicity of the cross. They need the apostolic warning, " Be- 
ware, lest any man spoil you through philosophy and vain deceit, after 
the tradition of men, after the rudiments of the world, and not after 
Christ." Their condition is alarming. 

3. It is a reproach to the Christian church. Its appearance is that of 
dissatisfaction an! d'strust. It seems to say, that we need other sources 



THE CONCLUSION. 53 

of information, — that the all-wise Creator is not sufficient, — nor his 
word, nor yet the Holy Spirit. It is said, in the language of the grand 
seducer, " God doth know, that in the day that ye ' consult the spirits,' 
ye shall be as gods, knowing good and evil " — knowing of eternity, 
past and future, of philosophy and endless' progression. The church, 
therefore, with her ordinances, is superseded. Good enough perhaps 
in the days of darkness, but stale and unnecessary now, nay, an encum- 
brance. Such are the views and feelings of the new orde,r generally, 
if we mistake not, and Christians, who run after them, countenance 
heresy, and bring a reproach upon the cause. We could no sooner 
participate in these operations, than we could associate with open infi- 
dels, and consult the blasphemous rantings of their leading minds. It 
is a practical betrayal of Christ and his church into the hands of their 
enemies. One really comes out from among the good, and the spiritual, 
and goes over to the world, joins himself to idols, and enters into 
fellowship with Belial. Think of these things, dear reader, before you 
take the fatal step. 

That we do not err in this view, is obvious from two experimental 
facts, viz. : 1. That many Christians, who have been led by curiosity to 
examine these phenomena, have done with them altogether, from the 
conviction that their tendency is evil, and only evil. They see that 
there is no other alternative — that they must abandon religion, or the 
knockings ; and they have chosen to abandon the latter, and this from 
their own private conviction of duty. 2. The second fact is, that those 
professors, who have gone into these operations, and followed them, 
have generally become unbelievers in the distinguishing doctrines of 
Christianity. How, then, can any Christian give his influence in favor 
of them ! 

4. We object to patronizing these strange operations because God has 
expressly forbidden it. " There shall not be found among you any one 
that useth divination, or an enchanter, or a witch, or a charmer, or a con- 
suiter with familiar spirits, or a wizard, or a necromancer. For all these 
things are an abomination unto the Lord." " The soul that turneth 
after such, I will surely cut him off." " For they prophesy falsely 
unto you in my name ; I have not sent them." 

The resemblance between the ancient charmers and modern mesmer- 
izers, is too striking to require a word of confirmation. A similar 
resemblance is observable between the ancient witches, enchanters, 
diviners, necromancers, and consulters of familiar spirits, and modern 
operators, mediums, and circles. The necromancers were a class of pre- 
tenders who divined by consulting the dead. Thus Mr. Webster defines 
necromancy to be " the art of revealing future events by means of pre- 
tended communication with the dead." Mr. Watson says, it is u the 
art of raising up the ghosts of deceased persons, to get information from 
them concerning future events." And this is in accordance with the 
general understanding of the best writers, on the subject. The witch of 
Endor was, therefore, a necromancer — she consulted Samuel. S.o were 
those who had familiar spirits, answering to our mediums, necroman- 
cers — they claimed to converse with the dead. When Saul in- 
quired for a woman who had a familiar spirit, the witch was named, be- 
cause she claimed to commune with the dead. Therefore, she said to 
Saul, " Whom shall I bring up unto thee " ? To pretend to call up the 
dead, and converse with and divine by them, is necromancy — is to con- 
sult with "familiar spirits." And to resort to such characters for 
information about this or any other world, is to break a plain command 



54 SPIRIT RArriNGS. 

of the Most High, and incur his displeasure. Thus saith the Lord, 
" When they Bhflll say unto you, Seek unto them that have familiar 
spirits, and unto wizards, that peep and mutter ; should not a people 
seek unto their God, for the Living to the dead? " Reader*, you cannot 
do this thing and be innocent. You would not offend your Maker moro 
by going into the temple of Dagon, and worshipping his image. 
God regards himself as forsaken, and his throne insulted alike in both 
cases. 

We say to all, then, in conclusion, Stand clear. Have nothing to do 
with this whole business, as a source of information from the spirit 
land. In this respect it is a deception, and a sin. It will alienate and 
destroy the soul that falls under its power. " Touch not, taste not, han- 
dle not.'' Though it may command respect by its wonders, remem- 
ber that the miracles of the magicians, and the pretensions of the di- 
viners of old, did the same, in a still higher degree. If you want light, 
consult God. His is the only true philosophy in the universe. No 
matter who cries, Lo ! here is light, or, Lo ! there : follow them not. 
All philosophy and science, which contradict the revelations of Scrip- 
ture, are false, and must pass away. Be not deceived ; God is not 
mocked ; whatsoever a man soweth, that shall he also reap. He that 
soweth to the flesh shall of the flesh reap corruption, but he that soweth 
to the spirit shall of the spirit reap life everlasting. Let us not weary, 
therefore, in well doing, for in due season we shall reap if we faint 
not!! 



JE& iJ-DLfrxtw* 



THE Ji°,m, 

SPIRIT RAPPINGS, D 

MESMMISM, CLAIRVOYANCE, 

frwions, ftroelationa, Startling phenomena, 



AND 



INFIDELITY OF THE RAPPING FRATERNITY, 



CALMLY CONSIDERED, AND 



EXPOSED. 



BY REV. JAMES PORTER, A. M. 

AUTHOR OP " COME-OUTISM," "OPERATIVES' FRIEND," &C, AC 



PRICE, 12 1-2 CENTS 



BOSTON: 
JAMES P. MAGEE, No. 5 CORNHILL, 

TO WHOM ALL ORDERS MAY BE SENT. 



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